In 1746, the Abbe Larudan, a foe of Freemasonry, published his Les Franc-Macons Ecrasses, apparently the child of the author's imagination, in which he asserted that Cromwell, in 1648, at a dinner attended by Parliamentarians, Presbyterians, and Independents, first indicated his intentions to form such a society. The development of this scheme was related by the Abbe with particularity and in detail. Cromwell, he tells us, held his confidants in suspense for four days, after which, he consummated the enterprise in dramatic fashion. Conducting his guests into a dark room, he prepared their minds for what was to follow by a long prayer in which he pretended to be in communion with the spirits of the blessed. After this, he explained his purpose to found a society to encourage the worship of God and to restore peace. Informing the company that they must all pass through a certain ceremony, and, gaining their consent, he appointed a Master, two Wardens, a Secretary, and an Orator. The visitors were then removed to another room in which was a picture of the ruins of Solomon's Temple. They were next blindfolded, removed to another apartment and invested with the secrets, after which, Cromwell delivered a discourse on religion and politics, so impressing the novices that all sects united with Cromwell's army in forming a secret association to promote the principles of the love of God and liberty and equality among men, but the real objective of which was the abolition of the monarchy and the establishment of the Commonwealth.

The Temple of Solomon, said the Abbe, was used as the symbol of glory or the primitive state of man, which, after some years, was destroyed by an army representing pride and ambition, the people being led away captive. Finally, the Freemasons were privileged to rebuild the Temple. The Order was divided into three degrees, the Master's degree having a Hiramic legend differing somewhat from that later adopted. The death of Hiram represented the loss of liberty, and the confusion among the workmen represented the state of the people who were reduced to slavery by the tyrants. Cromwell is then said to have spread the Society over England, Scotland, and Ireland, the members being first called Freemasons, then Levelers, then Independents, next Fifth Monarchy Men, and, finally Freemasons.

The Abbe Larudan, like other fabricators, fell into the trap of his own ignorance. He did not know that Elias Ashmole had been made a Mason two years before Cromwell's supposed theatrical performance, or that lodges had existed in most of the principal cities of Scotland before Cromwell was born, or that the Master's degree was unheard of, and the Hiramic Legend, too, until sixty-five years after Cromwell's death. The Abbe's absurd story appears to have been composed by paraphrasing Edward Ludlow's Memoirs in which he described Cromwell's intrigues for the organization of a new political party, but in which nothing was said about Freemasonry.

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Oliver Cromwell . the world's first freemason?

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'Suppression of truth, human spirit and the holy chord of justice never works long-term. Something the suppressors never get.' David Southwell
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Martin Van Creveld: Let me quote General Moshe Dayan: "Israel must be like a mad dog, too dangerous to bother."
Martin Van Creveld: I'll quote Henry Kissinger: "In campaigns like this the antiterror forces lose, because they don't win, and the rebels win by not losing."

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In February, 1649, he published England's New Chains Discovered. "He appealed to the army and the provinces as well as Londoners to join him in rejecting the rule of the military junta, the council of state, and their ‘puppet’ parliament. Leveller agitation, inspired by his example, revived. He was soon in the Tower again for the suspected authorship of a book which parliament had declared treasonable". (53)

In another pamphlet Lilburne described Cromwell as the "new King." On 24th March, Lilburne read his latest pamphlet, out loud to a crowd outside Winchester House, where he was living at the time, and then presented it to the House of Commons later that same day. It was condemned as "false, scandalous, and reproachful" as well as "highly seditious" and on 28th March he was arrested at his home. (54)

Richard Overton, William Walwyn and Thomas Prince, were also taken into custody and all were brought before the Council of State in the afternoon. Lilburne later claimed that while he was being held prisoner in an adjacent room, he heard Cromwell thumping his fist upon the Council table and shouting that the only "way to deal with these men is to break them in pieces … if you do not break them, they will break you!" (55)

In March, 1649, Lilburne, Overton and Prince, published, England's New Chains Discovered. They attacked the government of Oliver Cromwell pointed out that: "They may talk of freedom, but what freedom indeed is there so long as they stop the Press, which is indeed and hath been so accounted in all free Nations, the most essential part thereof.. What freedom is there left, when honest and worthy Soldiers are sentenced and enforced to ride the horse with their faces reverst, and their swords broken over their heads for but petitioning and presenting a letter in justification of their liberty therein?" (56)

Most Excellent Zerubbabel Companion Scribe Nehemiah see who seeks admission.

Scribe Nehemiah (Opens the door and addresses the Janitor) Whom have you there?

Janitor. Three Master Masons from Babylon having heard that you are about to rebuild the Temple to the honour and glory of the Most High are anxious to sojourn amongst you and assist in that great and glorious undertaking.

Scribe Nehemiah Wait, while I report to the Most Excellent (Closes the door, and returns to the point of address).

Scribe Nehemiah. Most Excellent three Master Masons from Babylon having heard that you are about to rebuild the Temple to the honour and glory of the Most High are anxious to sojourn amongst you and assist in that great and glorious undertaking.

Most Excellent Zerubbabel Admit them.

The Sojourners and Candidate are admitted and take up position in the West, Principal Sojourner in the centre with the Candidate at his right and 1st Assistant Sojourner on his left.

Most Excellent Zerubbabel Strangers, whence come you?

Principal Sojourner. From Babylon Most Excellent

Most Excellent Zerubbabel What is your request?

Principal Sojourner Having heard that you are about to rebuild the Temple to the honour and glory of the Most High, we are anxious to sojourn amongst you and assist in that great and glorious undertaking.

Most Excellent Zerubbabel As no strangers can be permitted to assist in that holy work, we must first enquire who you are.

Principal Sojourner. Brethren of your own tribes and families Most Excellent

Most Excellent Zerubbabel But are you not descended from those who fled when the City and Holy Temple were sorely oppressed, or are you of those left behind by the Babylonish General for the purpose of tilling the land?

Principal Sojourner. We would scorn to be descended from those who basely fled when the City and Holy Temple were sorely oppressed; neither are we of those left behind by the Babylonish General for the purpose of tilling the land; but we are nobly born, and like yourselves descended from a race of Patriarchs and Kings. Abraham, Isaac, and Jacob were our forefathers. Most Excellent we are of the royal line of David and princely tribe of Judah, who, for their sins and those of the people were led into captivity with Jehoiakin their King, by Nebuchadnezzar King of Babylon, there to remain for seventy years as was foretold by the prophet Jeremiah. The period of our captivity expired in the first year of the reign of Cyrus, King of Persia, when it pleased the Almighty to inspire that noble prince to issue the following proclamation: "Thus saith Cyrus, King of Persia, All the kingdoms of the earth hath the Lord God of Heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all His people? The Lord his God be with him and let him go up". We eagerly availed ourselves of this opportunity of returning to our native land, and have come up accordingly to sojourn amongst you and offer our assistance in rebuilding the Temple to the honour and glory of the Most High who hath promised by the mouth of His Holy Prophet, there to establish His Name for ever and give peace to the whole earth.

Most Excellent Zerubbabel We acknowledge your noble ancestry and cheerfully admit you members of our tribes and families. It only remains to enquire on what part of the holy work you wish to be employed?

Principal Sojourner Any position to which your Excellencies may be pleased to appoint us will be deemed an honour conferred.

Most Excellent Zerubbabel Humility and docility are sure indications of merit, but, from the lateness of your application, the principal offices are already filled. We will, however, engage you to prepare the ground for the foundation of the Second Temple on the site where the first Temple formerly stood; for which purpose you will be provided with proper working implements; but we lay this strict injunction upon you, that should you, during the progress of your labours make any discovery you deem of importance, you will communicate it to none but the Grand Sanhedrim now sitting.

Scribe Nehemiah and Scribe Ezra hand the crowbar, pickaxe, shovel, scroll and lifelines as follows: crowbar, scroll and lifelines to the ps., pickaxe to the Candidate, shovel to 1st Assistant Sojourner Scribe Nehemiah goes to the door to be ready for them to leave.

Principal Sojourner We humbly thank your Excellencies for the trust reposed in us and pledge ourselves to a faithful discharge of the duties thereof.

Most Excellent Zerubbabel Go - (at that point he lifts his right hand with 1st and 2nd fingers upright and together, thumb across palm to close the other two fingers, in the form of a Patriarchal blessing) - and may the God of your Fathers be with you. (Sojourners and Candidate retire). Janitor assists to fix the lifelines, then gives four knocks.

Scribe Nehemiah Most Excellent, there is a report.

Most Excellent Zerubbabel Companion Scribe Nehemiah see who seeks admission.

Scribe Nehemiah (To Janitor) Whom have you there?

Janitor. The three Sojourners who were sent to prepare the ground for the foundation of the Second Temple, having made a discovery they deem of importance, are anxious to communicate the same to the Grand Sanhedrim now sitting.

Scribe Nehemiah Wait while I report to the Most Excellent (Closes the door) Goes to the point of address. Most Excellent, the three Sojourners who were sent to prepare the ground for the foundation of the Second Temple, having made a discovery they deem of importance are anxious to communicate the same to your Excellencies.

Most Excellent Zerubbabel Admit them.

The Sojourners and Candidate are admitted and take up positions in the West near the Kneeling Stool, Principal Sojourner in the centre carrying crowbar and Scroll, 1st Assistant Sojourner on his left carrying shovel and holding the end of one of the smaller cords, the Candidate on the right of the Principal Sojourner carrying the pickaxe and holding the end of the other small cord.

Most Excellent Zerubbabel Brethren we understand you have made a discovery you deem of importance. You will therefore communicate the discovery you have made and the circumstances which led thereto.

Principal Sojourner Resuming our labours early this morning we discovered a pair of pillars of exquisite design and workmanship; proceeding onwards we found six other pairs of equal symmetry and beauty which, from their position, appeared to have supported the roof of a subterranean passage or gallery leading to where the Most Holy Place formerly stood. Our progress was here impeded by the fragments which had fallen during the conflagration of the former Temple. These we cleared away and arrived at what appeared to be solid rock. Accidentally striking it with my crow (strikes the floor) I remarked a hollow sound, I therefore hailed my Companions when the one with the pick loosened the ground, which the other with the shovel cleared away (both go through the motions); when that which at first appeared to be solid rock proved to be a compact piece of masonry wrought in the form of a dome. Aware of who had been the Architect of the former Temple, and that no part thereof had been constructed in vain, we determined to examine it further, for which purpose we wrenched forth two of the arch stones, when a vault of considerable magnitude appeared to view. All being anxious to descend, we cast lots. The lot Most Excellent was mine. My Companions then tied this strong cord or lifeline round my body by which to lower me into the vault, but being apprehensive of dying from damp, noxious vapours or other unforeseen causes, I took a smaller cord in each hand by which to give preconcerted signals should I require more liberty or wish to be drawn up. I was then duly lowered into the vault. On arriving at the bottom I felt something like the base or pedestal of a column, with certain characters engraven thereon, but for the want of light was unable to decipher their meaning. I signalled with my left hand for more liberty and on exploring the vault found this scroll of vellum or parchment, but from the same cause was unable to read its contents. I then signalled with my right hand and my Companions drew me up bringing the scroll with me. On arriving at the light of day we found from the first words thereon recorded that it was part of the long lost Sacred Law promulgated by Moses at the foot of Mount Horeb in the wilderness of Sinai. The possession of this precious treasure stimulated us to further exertions; we therefore enlarged the aperture by removing the keystone and I descended as before. The sun by this time had gained its greatest altitude and darted its rays with meridian splendour into the vault, enabling me clearly to distinguish those objects I had before so imperfectly discovered. In the centre of the vault stood a block of white marble wrought in the form of the Altar of Incense a double cube. On the front were engraven the initials of the three Grand Masters who presided at the building of the former Temple namely, Solomon King of Israel, Hiram King of Tyre, and Hiram Abiff with certain mystic characters, and a veil covered the top. Approaching with reverential awe I raised the veil and there beheld, on a plate of gold, that which I humbly conceived to be the Sacred and Mysterious Name of the True and Living God Most High I carefully re-veiled it with all respect and reverence, gave the agreed-on signal, and was again drawn up. With the assistance of my Companions I closed the aperture, and we have hastened hither to communicate to your Excellencies the discovery we have made and the circumstances which led thereto.

Most Excellent Zerubbabel Your narrative bears every appearance of truth, but to convince us you must state what you saw on that plate of gold.

Principal Sojourner That Most Excellent we must humbly beg to decline; for we have heard with our ears and our fathers have declared unto us that in their day, and the old time before, it was not lawful for anyone to pronounce the Sacred and Mysterious Name of the True and Living God Most High save the High Priest, nor him but once a year when he entered the Holy of Holies and stood before the Ark of the Covenant to make propitiation for the sins of the people.

Most Excellent Zerubbabel We admire your pious caution, and your conduct considerably increases our esteem. We will, however, depute two of our Companions, Ezra and Nehemiah. to accompany you to the spot and their report shall determine your reward.

Principal Sojourner hands the Scroll and crowbar to 1st Assistant Sojourner who takes charge of the Candidate and prevents him from looking round to watch proceedings. Principal Sojourner and the two Scribes retire to the extreme West corner of the Chapter where the Principal Sojourner says in a whisper, Stand to Order thus. (All three stand with the Reverential or Hailing sign and quietly they share the Name three times, commencing with Principal Sojourner then with Nehemiah lastly with Ezra. He then returns to his position between the Candidate and Assistant Sojourner who restores the Scroll and crowbar to him. Scribes Ezra and Nehemiah go to nearest ensign, Nehemiah in the south and Ezra in the north and make their advance by three steps, commencing with the left foot, halt and bow, no sign, two more commencing with the right foot, halt and bow, two more commencing with the right foot halt and bow. The feet are brought together each time they halt. They remove the veil, verify that the Name is exhibited and then address Most Excellent Zerubbabel. (no sign)

Scribe Ezra. Right Most Excellent in every particular.

Scribe Nehemiah Right Most Excellent in every particular.

They both step backwards to stand in line with the Candidate, Principal Sojourner and Asst. Sojourner: Most Excellent Zerubbabel consults the other two Principals.

Most Excellent Zerubbabel My colleagues in office concur with me in opinion that, as a reward for your zeal and fidelity in having discovered the long lost secrets of the Royal Arch you should at once be called to that exalted rank so long held by your illustrious ancestors. Companions Ezra and Nehemiah divest those worthy Masons of the implements of labour, clothe them with the robes of innocence and instruct them to advance hither that they may be further rewarded.

The Scribes take the Working Tools and replace them on the floor of the vault in the form of a triangle apex to the east, crowbar at the base, shovel on the left and pick on the right. Lifelines on the left and Scroll on the right. The Candidate is clothed in a white surplice and Master Mason apron is removed. The Sojourners remove their Master Mason aprons, put on Royal Arch clothing white surplice, collar of office over it. The Director of Ceremonies and Assistant Director of Ceremonies should assist the Scribes in this operation.

Scribe Ezra. You will advance by seven steps, halting and bowing at the third, fifth and seventh. Follow and copy me. (He demonstrates - no sign - then resumes his seat).

Assistant Sojourner resumes his seat. Principal Sojourner restrains the Candidate whilst the advance is being demonstrated but on conclusion passes the Candidate in front of him to go to the starting position and prompts the Candidate regarding that progress. On arrival in the East he places the Candidate at right angles to Haggai, facing south, and stands on his right. Most Excellent Zerubbabel passes his Sceptre to Joshua and steps down to face the Candidate

Most Excellent Zerubbabel The robes with which you have been invested are emblems of that purity of heart and rectitude of conduct which should at all times actuate those exalted into this Supreme Degree. We reward you with this Jewel (pins it on the surplice) as a mark of our entire approbation, and admit you Companions amongst us; we decorate you with this ribbon - (sash is put on) – and Badge - (Apron is put on, underneath the sash) - the insignia of our Order; and entrust you with this Staff of Office (the ensign of Judah is given into the right hand of the Candidate) which you will ever have a right to bear unless 72 of the Elders are present; and hereby constitute you Princes and Rulers in the Order, and should you continue to act in the faithful discharge of your duties, you will by a regular gradation be entitled to a full participation of our secrets. It is in this part of the ceremony that the manner of sharing the Sacred Name is communicated. The Sojourners found this Name inscribed on a plate of gold in the vault, and rightly conceived it to be the Sacred and Mysterious Name of the True and Living God Most High because in olden times it was not lawful for anyone save the High Priest to pronounce the Name, it is our custom to divide it into three syllables, each syllable to be spoken by a different Companion, thus forming a token of recognition. Excellent Companion Haggai will you assist?

Haggai Rises places Sceptre on his seat, turns to face West and is then already in position.

Most Excellent Zerubbabel Stand to order thus. (The two Principals and Candidate show the Reverential or Hailing sign, the Candidate receiving whispered instructions)

It is given in a series of triangles, first with the right foot, second with the right knee, third right hand on right elbow, and fourth left hand grasping left wrist. The Name. . . . JAHBULON is given in a series of syllables. I will commence and you will follow (Principal Sojourner should prompt as necessary).

On completion Most Excellent Zerubbabel and Haggai resume their seats, Most Excellent Zerubbabel receives his Sceptre from Joshua, Principal Sojourner conducts the Candidate to the west, Assistant Sojourner rises and they stand in line Principal Sojourner taking centre position with Candidate on his right and Assistant Sojourner on his left. Principal Sojourner gives Reverential or Hailing sign to the Name, but drops it before speaking to Most Excellent Zerubbabel..

Principal Sojourner Thus invested, rewarded, decorated and entrusted by your Excellencies, it shall ever be our study to merit a continuance of your approbation by faithfully and assiduously discharging the duties of the high vocation to which you have this day been pleased to call us.

Most Excellent Zerubbabel We congratulate you on being exalted into Royal Arch Masonry, at once the foundation and keystone of the whole Masonic structure. You may perhaps imagine that you have this day taken a fourth Degree in Freemasonry, such, however, is not the case. It is the Master Mason's completed, for when you were raised to the Third Degree you were informed that by the untimely death of our Master Hiram Abiff the secrets of a Master Mason were lost, and that certain substituted secrets were adopted to distinguish all Master Masons until time or circumstances should restore the genuine.

These secrets were lost for a period of nearly 500 years, and were regained in the manner which has just been described to you, somewhat in a dramatic form the more forcibly to impress on your minds the Providential means by which those ancient secrets were regained.

We have now arrived at that part of the ceremony when Excellent Companion Joshua will give the Historical Lecture, Excellent Companion Haggai in the Symbolical, after which I will explain the Mystical portion of this Supreme Degree. Companions be seated.

(The Sojurners and Candidate resume their seats, Candidate in the centre.)

THE HISTORICAL OR THIRD PRINCIPAL'S LECTURE
Most Excellent Zerubbabel (Knocks). Companions, I claim your attention to Excellent Companion Joshua for the Historical Lecture (Knocks).

Joshua rises, steps down to floor court bow to Most Excellent Zerubbabel then addresses Candidate.

Companions, there are three epochs in the history of Freemasonry which particularly merit your attention, namely, the openings of the First or Holy Lodge, the Second or Sacred Lodge and the Third or Grand and Royal Lodge.

The First or Holy Lodge was opened Anno Lucis 2515, two years after the Exodus of the Children of Israel from their Egyptian bondage, by Moses, Aholiab and Bezaleel, on consecrated ground at the foot of Mount Horeb in the wilderness of Sinai, where the Children of Israel pitched their tents, and gathered themselves together to offer up praises and thanksgivings to the Most High for their signal deliverance from the hands of the Egyptians. There, but before that time, the Almighty was pleased to reveal himself to His faithful servant Moses, and commissioned him His High Ambassador, of wrath to Pharaoh and his people, but of freedom and salvation to the House of Jacob. There were delivered those mysterious forms and prototypes, the Tabernacle, the Ark of the Covenant, and the Tables of the Sacred Law engraven by the finger of the Most High with sublime and comprehensive precepts of moral and religious duty. There also were dictated by His unerring wisdom; those peculiar forms of civil and religious polity, which, by separating His once favoured people from all other nations, consecrated Israel a chosen vessel to His service. For these reasons this was designated the First or Holy Lodge.

Solomon King of Israel, Hiram King of Tyre and Hiram Abiff presided over the Second or Sacred Lodge, which was opened Anno Lucis 2992, in the bosom of the Holy Mount Moriah, on the very centre of the ground where the Sanctum Sanctorum of the Sanhedrim was afterwards erected. On that consecrated spot Abraham proved his intuitive faith by not refusing to offer up his beloved son Isaac, a destined victim on the Altar of his God, when it pleased the Almighty to substitute a more agreeable sacrifice. There on the threshing floor of Araunah the Jebusite, David offered up the mediatorial sacrifice by which the plague was stayed; and there, in a vision, were revealed to him the plans of that magnificent Temple after wards erected by his illustrious son, of whom God said, "He shall build an house for my name, and I will establish the throne of his kingdom for ever." For these reasons this was denominated the Second or Sacred Lodge.

The Third or Grand and Royal Lodge was holden at Jerusalem, and opened Anno Lucis 3469, shortly after the return of the Children of Israel from their Babylonish captivity, by Zerubbabel, Prince of the people; Haggai the prophet; and Joshua, the son of Josedech the High Priest. Then it was that the kingly power was restored, in the person of Zerubbabel, to the royal line of David and princely tribe of Judah. Nor was all vestige thereof effaced until after the destruction of Jerusalem by the Romans under Titus in the 70th year of the present era. Therefore to commemorate the restoration, this was called the. Third or Grand and Royal Lodge; and we have in the present Chapter a resemblance of those Grand Originals. In every regular well-formed and properly constituted Royal Arch Chapter, we acknowledge the representation of the Grand and Holy Royal Arch Chapter of Jerusalem. The three Principals represent (Points to each in turn with his Sceptre) Zerubbabel, Haggai, and Joshua, whose names they bear. The two Scribes (Points to each) represent Ezra and Nehemiah, lectors and expounders of the Sacred Law and attendants on the Grand Sanhedrim.

Yourselves (Points) represent the Sojourners, who, for their zeal and fidelity in having discovered the long-lost secrets of the Royal Arch, were rewarded with seats among the princes "and rulers of the people, represented (points) by the rest of the companions.

Gives a court bow to Most Excellent Zerubbabel and resumes his seat.

THE SYMBOLICAL OR SECOND PRINCIPAL'S LECTURE

Before Most Excellent Zerrubbabel calls upon Excellent Companion Haggai (or Past 2nd Principal or P.z.) to give the Symbolical Lecture the Director of Ceremonies should remove the kneeling stool in the west in order that Candidate may have a better view.

Haggai Rises, steps down to the floor and gives a court bow to Most Excellent Zerrubbabel

Companions, the forms, symbols and ornaments of Royal Arch Masonry, together with the rites and ceremonies at present in practice amongst us, were adopted by our predecessors at the building of the Second Temple, as well to preserve in our minds the Providential means by which those ancient secrets were regained as to impress on our hearts those exalted lessons of morality which we as members of this Supreme Degree are bound to practice.

The form of a Royal Arch Chapter, when properly arranged, approaches as nearly as circumstances will permit that of a Catenarian Arch. Thus we preserve a memorial of the vaulted Shrine in which the Sacred Name was deposited; whilst from the impenetrable nature of this, the strongest of all architectural forms, we learn the necessity of guarding our mysteries from profanation by the most inviolable secrecy. It also strongly typifies that invariable adherence to social order and spirit of fraternal union which has given energy and permanency to the whole constitution of Freemasonry, thereby enabling it to survive the wreck of mighty empires, and resist the destroying hand of time; and as the subordinate members of the Catenarian Arch naturally gravitate towards the centre or keystone, which compresses and binds the whole structure together, so are we taught to look up with reverence and submit with cheerfulness to every lawfully constituted authority, whether it be of Civil or Masonic regulation.

The Keystone of the Arch is represented by the Three Principals of the Chapter. For as the secrets of the Royal Arch were regained by wrenching forth the keystone thereof, so a perfect knowledge of this Supreme Degree can no otherwise be obtained than by passing those several Chairs.

(Points. Steps forward to North side of the Pedestal).

In Royal Arch Masonry we acknowledge six lights, three lesser (points to them with Sceptre) and three greater (points). The three lesser represent the light of the Law and the Prophets, and by their number allude to the Patriarchal, Mosaical, and Prophetical dispensations. The three greater represent the Sacred Name itself, and are emblematical of the creative, preservative and annihilative powers of the Deity.

These lights are arranged in the form of an equilateral triangle, each of the lesser bisecting a line formed by two of the greater, thus geometrically dividing the greater triangle into three lesser triangles at its extremities, and forming a fourth in the centre, all equal and equilateral.

(Walks to the East and points to this device on the central banner)

This symbolical arrangement corresponds with the mysterious triple tau, which has two right angles at each of its exterior lines, and two in the centre; in all, eight right angles, corresponding in number with those contained in the four triangles; for the three angles of every triangle are together equal to two right angles. (walks to the West). It also serves to illustrate the jewel worn by the Companions (Draws attention to the Jewel) which forms by its intersections a given number of angles: these may be taken in five several combinations, and when reduced to their amount in right angles, will be found equal to the five regular Platonic bodies (points) representing the four elements and the sphere of the universe.

The ribbon worn by the Companions. (Draws attention to it) is a sacred emblem denoting light, being composed of two of the principal colours with which the veils of the Temple and Tabernacle were interwoven. The sacredness of the emblem is further signified by its irradiated form, which has ever been considered an emblem of regal dignity and power.

The Ensigns on the staves borne by the Companions are the distinctive bearings of the twelve tribes of Israel, and are figurative of a peculiar blessing bequeathed to each by the Patriarch Jacob, who, shortly before his death, assembled them together for that purpose, as we find recorded in the 49th Chapter of the Book of Genesis; the tribes are further pointed out in the 2nd Chapter of the Book of Numbers. (Walks to the East).

The four principal banners represent the leading standards of the four divisions of the army of Israel, which bore devices of (points) a Man, a Lion, an Ox and an Eagle. A Man to personify intelligence and understanding; a Lion to represent strength and power; an Ox to denote the ministration of patience and assiduity; and an Eagle to indicate the promptness and celerity with which the will and pleasure of the Great I AM are ever executed.

The bearings on the Sceptres (The Principals hold them up to view) denote (points to each in turn) the regal, prophetical, and sacerdotal offices, all of which ever were and still ought to be conferred in a peculiar manner accompanied by the communication of particular secrets. The Bible Square and Compasses (points to them) are the appropriate emblems of the three Grand Masters who presided at the building of the former Temple. The Bible. denotes the wisdom of King Solomon the Square the strength of King Hiram and the Compasses the exquisite skill of Hiram Abiff but the truly speculative Mason ever regards them as the unerring standards of the Wisdom, Truth and Justice of the M.H. His Wisdom is amply exemplified in the Volume of the Sacred Law which contains the record of His mighty acts and is the register of His revealed will. His Truth is justly "presented by the Square, that being the acknowledged symbol of strength and criterion of perfection, whilst His unerring and impartial Justice, in having defined for our instruction the limits of good and evil, assigning to each his due proportion of pleasure and pain, is elucidated by the Compasses by which instrument we are enabled to measure and ascertain the limits of all geometrical figures and deduce our ideas of their proportion, and equality to a given standard.

The Sword and Trowel (points to them) were adopted by Royal Arch Masons to commemorate the valour of those worthy men who assisted at the building of the Second Temple, who, with Trowel in hand and Sword by their side were ever ready to defend the City and Holy Sanctuary against the unprovoked attacks of their enemies, thereby leaving an impressive lesson to future ages; that, next to implicit obedience to all lawfully constituted authority, a manly and determined resistance to lawless violence is the first of social duties.

The Pick, Crowbar and Shovel. (Points to them) were the implements made use of by the Sojourners who were sent to prepare the ground for the foundation of the Second Temple, the Pick to loosen the ground, the Crowbar to take purchases and the Shovel to clear away the rubbish and loose earth. These we symbolise.

The stroke of the Pick reminds us of the sound of the last trumpet, when the ground shall be shaken, loosened, and the graves deliver and give up their dead; the Crowbar being an emblem of uprightness, points to the erect manner in which the body shall arise on that awful day to meet its tremendous though merciful Judge; while the manner in which the body is laid in the grave is fully depicted by the work of the Shovel and we, with humble but holy confidence, hope that when these earthly remains have been properly disposed of, the spirit will arise to immortal life and everlasting bliss.

THE MYSTICAL OR FIRST PRINCIPAL'S LECTURE

The Mystical Lecture is in two Parts, each Part is to be given by Most Excellent Zerrubbabel or by a Past First Principal on his behalf: It is an essential part of Exaltation.

PART 1

Most Excellent Zerrubbabel (Knocks, remains seated)

Companions, the mystical knowledge of this Supreme Degree comprehends the forms and explanation of the signs, the nature and import of the Sacred Name, and the traditional ceremony to be observed in sharing it.

In Royal Arch Masonry we acknowledge five signs, corresponding in number with the five points of fellowship in which the Master Mason has already been instructed; and as these point out the relative duties we owe to each other, so do the former mark in a peculiar manner the relation we bear to the Most High, as creatures offending against His mighty will and power, yet still the adopted children of His mercy. I will now go through the signs, and you, my newly-exalted Companion, will rise and copy me. (Passes Sceptre to J. Steps down to floor and addresses the Candidate who, with the Sojourners, stands up). This is the Penal Sign - (shows the sign and Candidate copies, Principal Sojourner should prompt for correct hand to be used) - the only perfect sign in Freemasonry given with the left hand. This is the Reverential or Hailing Sign. (shows the sign in two parts, left hand first and then the right, discharging both together) and is to be used when entering or retiring from the Chapter, always to the Name, then discharged, and before addressing the Principals. This is the

Penitential or Supplicatory Sign, (Most Excellent Zerrabbubel goes to the kneeling stool, Candidate is taken to the one in the west for this sign) on bended knees and with uplifted hands; this the Monitorial sign, hands girding the loins, thumbs to the front; and this the Fiducial. You will now resume your seats, and I will explain them at length. (Candidate and Sojourners resume seats, Candidate in centre).

The Penal Sign (Shows sign) alludes to the fall of Adam, and the dreadful penalty entailed thereby on his sinful posterity, no less than death. It intimates by the very act that the stiff-necked and disobedient shall be cut off from the land of the living by the judgement of God, even as, in ancient times, the head was severed from the body by the sword of human justice. We are taught by the Reverential or Hailing Sign to bend (shows first part) with humility and resignation beneath the chastening hand of the Almighty, at the same time to engraft His laws on our hearts. (Completes sign).

In this expressive form did the father of the human race present himself before the Most High to receive the enunciation of his just, though terrible doom; (discards sign) and this sign was afterwards adopted by Moses who, when the Lord appeared to him in the burning bush at the foot of Mount Horeb in the Wilderness of Sinai, thus shaded his eyes from the brightness of the Divine Presence, (does it) and placed his hand on his heart in token of obedience; (does it) and this sign was afterwards accounted unto him for righteousness. (discards sign).

The Reverential or Hailing sign may justly be deemed the parent of the Penitential or Supplicatory sign since it so truly denotes that frame of heart and mind with out which our prayers, and oblations of praise, cannot find acceptance at the Throne of Grace; before which, how should a frail and erring creature of the dust present himself but on bended knees (kneels on stool)

and with uplifted hands (places hands together in attitude of prayer) at once betokening his humility and contrition. Thus did Adam kneel to God and bless the Author of his being; thus too did he bend with contrite awe before the face of his offended Judge, to avert His wrath and conciliate His mercy, and has transmitted this outward form of humility and contrition to his sinful posterity for ever.

The Monitorial sign reminds us of the weakness of human nature, unable to resist the powers of darkness unless assisted by that light (here points to Volume of the Sacred Law) which is from above. By this defenceless posture (shows sign) we acknowledge our whole frailty, and confess that we can do no manner of good or acceptable service but through Him, from whom all good counsels and just works do proceed, and without whose Divine and special favour we must ever have remained unprofitable servants in His sight. Therefore, after the manner of our holy ancestors, the atoning priests, by this outward form of faith and dependence, the Fiducial sign (shows sign) we show that we would prostrate ourselves with our faces to the dust. Thus must we throw ourselves on the mercy of our Divine Creator and Judge, looking forward with humble but holy confidence to His blessed promises, by which means alone we hope to pass through the ark of our redemption into the mansions of eternal bliss and glory, into the presence of HIM, who is the Great I AM, the Alpha and the Omega, the Beginning and the End, the First and the Last.

If Most Excellent Zerrubbabel is to give Part 2 he will recover his Sceptre from J. and continue. If not he will take his Sceptre, resume his seat and then say:

I now call upon Excellent Companion ___________ who will give Part 2 of the Mystical Lecture.

(That Companion will come to Most Excellent Zerrubbabel to receive the Sceptre, give a court bow in return and then proceed as follows:)

PART 2

At the building of King Solomon’s Temple a vast number of masons were employed, and their names or marks were found engraven on some part or other of the building, but the names of the three Grand Masters who presided, were nowhere found until they were discovered in the Royal Arch by the Sojourners who were sent to prepare the ground for the foundation of the Second Temple. In the centre of the vault stood a block of white marble, wrought in the form of the Altar of Incense, a double cube; on the top of which was a plate of gold; white being an emblem of innocence and gold of purity. (Moves to North side of the Pedestal slightly in front and points with Sceptre in left hand)

Right back to Solomon's Temple there will have been a master mason or a master builder, who may even be named in the records. In a city like Rome, where people were always creating temples, palaces etc, there will always have been a master builder or mason for each site, maybe several. It is highly unlikely that these people did not communicate with each other, about mundane things like the best quarry to get stone from but also about the secrets of the trade, which were always jealously protected. Master masons must have been hugely important during the Roman Empire, given the road building they indulged in, and villa building in the occupied territories.

I've always been interested in what's 'missing' - think of the 2nd Domesday. What is missing in the historic record generally, are details of who the contractors and builders were. The soldiers are more interesting and get the attention. As a matter of forensic fact the master masons and builders were hugely important. And they may provide an underlying guide to the actual 'masons' as well as the later organised 'Freemasons'. If that tiny clue from the Grand Master in Zurich has any relevance the master masons may well have been involved with the alchemists, the scientists of their day, when they weren't raising the devil and doing occult things.

Restoring the line of master masons to the historic record may be as important as the 2nd Domesday, and as rewarding. When you know who the Master Mason's were you can ask what they did when they weren't on site, getting one stone upon another.

When Washington was sworn into office as the first President of the Republic on 30 April 1789 it was by the Grand Master of New York and he took his oath on the Masonic Bible, which was normally used as the Volume of the Sacred Law of St. John's Lodge, No. 1 on the roll of the Grand Lodge of New York.

That same Masonic Bible has been used to swear in every President since then - except George Bush junior as it was too wet a day to produce it.

He was initiated into the Fredericksburg Masonic Lodge five months before his twenty-first birthday on Friday 4 November 1752.

As his mother Lodge met on the first Friday of the month, he was passed to the Second Degree on 3 March 1753 and raised to the 'sublime degree' of a Master Mason on 4 August 1753 in the same Lodge.

At the time of his initiation he had just completed surveying the Virginian estates of Lord Fairfax, whose forebear had introduced Oliver Cromwell to Freemasonry.

The Fairfax family were very active Freemasons in the Grand Lodge of York and his elder brother Lawrence, with whom George was living at the time, had been educated in England and was married to Lord Fairfax's niece. The Lodge that Washington attended probably followed an ad hoc 'York Rite' Lodge rather than a 'Scottish Rite', but six years after his initiation, in 1758, Fredericksburg Lodge received a Charter from Scottish Grand Lodge which formalised its position.

Although Freemasonry officially traces its beginning from the year 1717 it was in existence prior to this.

A pamphlet entitled 'To All Godly People in the City of London' was distributed in 1698, where it urged its readers to..

..take care lest the Ceremonies and secret swearings take hold of you: and be wary that none cause you to err from Godliness. For this devilish Sect of Men are Meeters in Secret..For how should Men meet in Secret Places and with Secret Signes taking care that none observe them to do the Work of God..? - The Craft, pages 38-38

Stephensons 'Origins of Freemasonry' mentions 'Pre 1710 Masonic Lodges in Scotland with the date of their First Recorded Mention.

P2 was sometimes referred to as a "state within a state" or a "shadow government". The lodge had among its members prominent journalists, members of parliament, industrialists, and military leaders—including Silvio Berlusconi, who later became Prime Minister of Italy; the Savoy pretender to the Italian throne Victor Emmanuel; and the heads of all three Italian intelligence services (at the time SISDE, SISMI and CESIS).

The 'initiation oaths' of Freemasons are a euphemism for death threats. Freemasonry & public office are incompatible by BY DEFINITION, as Masons swear loyalty to The Craft above serving the public. It's a UK based international political/judicial racket crying out to be exposed._________________--
'Suppression of truth, human spirit and the holy chord of justice never works long-term. Something the suppressors never get.' David Southwell
http://aangirfan.blogspot.comhttp://aanirfan.blogspot.com
Martin Van Creveld: Let me quote General Moshe Dayan: "Israel must be like a mad dog, too dangerous to bother."
Martin Van Creveld: I'll quote Henry Kissinger: "In campaigns like this the antiterror forces lose, because they don't win, and the rebels win by not losing."

P2 was sometimes referred to as a "state within a state" or a "shadow government". The lodge had among its members prominent journalists, members of parliament, industrialists, and military leaders—including Silvio Berlusconi, who later became Prime Minister of Italy; the Savoy pretender to the Italian throne Victor Emmanuel; and the heads of all three Italian intelligence services (at the time SISDE, SISMI and CESIS).

Linking the Invention of Freemasonry to an Effort to Dethrone the King

Three fables [now there's a good, balanced beginning Ed.] have been invented to establish a connection between Freemasonry and the dynasty of the Stuarts one which made it the purpose of the adherents of James II to use the Institution as a means of restoring that monarch to the throne; a second in which the Jesuits were to employ it for the same purpose, as well as for the re-establishment of the Roman Catholic religion in England; the third and most preposterous of these fables is that which attributes the invention of Freemasonry as a secret society to Oliver Cromwell, who is supposed to have employed it as a political engine to aid him in the dethronement of Charles I, in the abolition of the monarchy, and in the foundation of a republic on its ruins, with himself for its head.

The first and second of these fables have already been discussed. The consideration of the third will be the subject of the present chapter. The theory that Freemasonry was instituted by Oliver Cromwell was not at first received like the other two by any large portion of the fraternity. It was the invention of a single mind and was first made public in the year 1746, by the Abbe Larudan, who presented his views in a work entitled Les Franc-Macons Ecrasses, a book which Klass, the bibliographer, says is the armory from which all the enemies of Masonry have since delved their weapons of abuse.

The propositions of Larudan are distinguished for their absolute independence of all historical authority and for the bold assumptions which are presented to the reader in the place of facts. His strongest argument for the truth of his theory is that the purposes of the Masonic Institution and of the political course of Cromwell are identical, namely, to sustain the doctrines of liberty and equality among mankind.

Rejecting all the claims to antiquity that have been urged in behalf of the Institution, he thinks that it was in England where the Order of Freemasonry first saw the light of day, and that it is to Cromwell that it owes its origin. And this theory he claims, with what truth we know not, to have received from a certain Grand Master with whose astuteness and sincerity he was well acquainted. But, even this authority, he says, would not have been sufficient to secure his belief, had it not afterward been confirmed by his reading of the history of the English Protector and his mature reflections on the morals and the laws of the Order, where he detected at every step the presence of Cromwell.

The object of Cromwell, as it has been already said, was by the organization of a secret society, whose members would be bound by the most solemn ties of fraternity, to reconcile the various religions and political sects which prevailed in England in the reign of Charles I to the prosecution of his views. These views were equally opposed to the supremacy of the king and to the power of the Parliament, and as a consequence of the destruction of both, to the elevation of himself to the headship of affairs. In the execution of this plan, Cromwell proceeded with his usual caution and address.

He first submitted the outline to several of his most intimate friends such as Algernon Sidney, Harrington, Monk, and Fairfax, and he held with them several private meetings. But, it was not until the year 1648 that he began to take the necessary steps for bringing it to maturity. In that year, at a dinner which he gave to a large number of his friends, he opened his designs to the company.

When his guests, among whom were many members of Parliament, both Presbyterians and Independents the two rival religious sects of the day, had been well feasted, the host dexterously led the conversation to the subject of the unhappy condition of England. He showed in a pathetic manner how the unfortunate nation had suffered distracting conflicts of politics and religion, and he declared that it was a disgrace that men so intelligent as those who then heard him did not make an exertion to put an end to these distracting contests of party.

Scarcely had Cromwell ceased to speak when Ireton, his son-in-law, who had been prepared for the occasion, rose, and, seconding the sentiments of his leader, proceeded to show the absolute necessity for the public good of a conciliation and union of the many discordant parties which were then dividing the country. He exclaimed with fervor that he would not, himself, hesitate to sacrifice his fortune and his life to remedy such calamities, and to show to the people the road they ought to take, to relieve themselves from the yoke which was oppressing them and to break the iron scepter under which they were groaning.

But, to do this, it was first necessary, he insisted, to destroy every power and influence which had betrayed the nation. Then, turning to Cromwell, he conjured him to explain his views on this important matter, and to suggest the cure for these evils. Cromwell did not hesitate to accept the task which had, apparently without his previous concurrence, been assigned to him.

Addressing his guests in that metaphorical style which he was accustomed to use, and the object of which was to confuse their intellects and make them more ready to receive his boldest propositions, he explained the obligation of a worship of God, the necessity to repel force by force, and to deliver mankind from oppression and tyranny.

He then concluded his speech, exciting the curiosity of his auditors by telling them that he knew a method by which they could succeed in this great enterprise, restore peace to England, and rescue it from the depth of misery into which it was plunged. This method, he added, if communicated to the world, would win the gratitude of mankind and secure a glorious memory for its authors to the latest posterity.

The discourse was well managed and well received. All of his guests earnestly besought him to make this admirable expedient known to them. But Cromwell would not yield at once to their importunities, but modestly replying that so important an enterprise was beyond the strength of any one man to accomplish, and that he would rather continue to endure the evils of a bad government than, in seeking to remove them by the efforts of his friends, to subject them to dangers which they might be unwilling to encounter.

Cromwell well understood the character of every man who sat at the table with him, and he knew that by this artful address he should still further excite their curiosity and awaken their enthusiasm. And so, it was that, after a repetition of importunities, he finally consented to develop his scheme, on the condition that all the guests should take a solemn oath to reveal the plan to no one and to consider it after it had been proposed with absolutely unprejudiced mind. This was unanimously assented to, and, the oath of secrecy having been taken, Cromwell threw himself on his knees and, extending his hands toward heaven, called on God and all the celestial powers to witness the innocence of his heart and the purity of his intentions.

All this the Abbe Larudan relates with a minuteness of detail which we could expect only from an eye-witness of the scene. Having thus made a deep impression on his guests, Cromwell said that the precise moment for disclosing the plan had not arrived, and that an inspiration from heaven, which he had just received, instructed him not to divulge it until four days had elapsed. The companion though impatient to receive a knowledge of the important secret, were compelled to restrain their desires and to agree to meet again at the appointed time and at a place which was designated.

On the fourth day, all the guests repaired to a house in King Street, where the meeting took place, and Cromwell proceeded to develop his plan.

And here the Abbe Larudan becomes fervid and diffuse in the minuteness with which he describes what must have been a wholly imaginary scene.

He commenced by conducting the guests into a dark room, where he prepared their minds for what was going to occur by a long prayer, in the course of which he gave them to understand that he was in communion with the spirits of the blessed. After this, he told them that his design was to found a society whose only objects would be to render due worship to God and to restore to England the peace for which it so ardently longed.

But this project, he added, requited consummate prudence and infinite address to secure its success. Then taking a censer in his bands, be filled the apartment with the most subtle fumes, so as to produce a favorable disposition in the company to hear what he had further to say.

He informed them that at the reception of a new adherent it was necessary that he should undergo a certain ceremony, to which all of them, without exception, would have to submit. He asked them whether they were willing to pass through this ceremony, to which proposition unanimous consent was given. He then chose from the company five assistants to occupy appropriate places and to perform prescribed functions.

These assistants were a Master, two Wardens, a Secretary, and an Orator. Having made these preparations, the visitors were removed to another apartment, which had been prepared for the purpose, and in which was a picture representing the ruins of King Solomon's Temple.

From this apartment, they were transferred to another, and, being blindfolded, were finally invested with the secrets of initiation. Cromwell delivered a discourse on religion and politics, the purport of which was to show to the contending sects of Presbyterians and Independents, representatives of both being present, the necessity, for the public good, of abandoning all their frivolous disputes, of becoming reconciled, and of changing the bitter hatred which then inspired them for a tender love and charity toward each other.

The eloquence of their artful leader had the desired effect, and both sects united with the army, in the establishment of a secret association founded on the professed principles of love of God and the maintenance of liberty and equality among men, but whose real design was to advance the projects of Cromwell, by the abolition of the monarchy and the establishment of a commonwealth of which he should be the head.

It is unfortunate for the completed symmetry of this rather interesting fable that the Abbe has refrained from indulging his imagination by giving us the full details of the form of initiation. He has, however, in various parts of his book alluded to so much of it as to enable us to learn that the instructions were of a symbolic character, and that the Temple of Solomon constituted the most prominent symbol. This Temple had been built by divine command to be the sanctuary of religion and as a place peculiarly consecrated to the performance of its august ceremonies.

After several years of glory and magnificence, it had been destroyed by a formidable army, and the people who had been there accustomed to worship were loaded with chains and carried in captivity to Babylon. After years of servitude, an idolatrous prince, chosen as the instrument of Divine Clemency, had permitted the captives to return to Jerusalem and to rebuild the Temple in its primitive splendor. It was in this allegory, says the Abbe, that the Freemasons of Cromwell found the exact analogy of their society.

The Temple in its first splendor is figurative of the primitive state of man. The religion and the ceremonies which were there practiced are nothing else than that universal law engraved on every heart whose principles are found in the ideas of equity and charity to which all men are obliged. The destruction of this Temple, and the captivity and slavery of its worshippers, symbolized the pride and ambition which have produced political subjection among men. The unpitying hosts of Assyrians who destroyed the Temple and led the people into captivity are the kings, princes, and magistrates whose power has overwhelmed oppressed nations with innumerable evils.

And finally, the chosen people charged with the duty of rebuilding the Temple are the Freemasons, who are to restore men to their original dignity. Cromwell had divided the Order which he founded into three classes or degrees. The third or Master's degree was of course not without its Hiramic legend, but the interpretation of its symbolism was very different from that which is given at the present day.

The Abbe thus explains it. The disorder of the workmen and the confusion at the Temple were intended to make a profound impression upon the mind of the candidate and to show him that the loss of liberty and equality, represented by the death of Hiram, is the cause of all the evils which affect mankind.

While men lived in tranquility in the asylum of the Temple of Liberty, they enjoyed perpetual happiness. But they have been surprised and attacked by tyrants who have reduced them to a state of slavery. This is symbolized by the destruction of the Temple, which it is the duty of the Master Masons to rebuild; that is to say, to restore that liberty and equality which had been lost. Cromwell appointed missionaries or emissaries, says Larudan, who propagated the Order, not only over all England, but even into Scotland and Ireland, where many Lodges were established.

The members of the Order or Society were first called Freemasons. Afterward, the name was repeatedly changed to suit the political circumstances of the times, and they were called Levelers, then Independents, afterward Fifth Monarchy Men, and finally resumed their original title, which they have retained to the present day.

Such is the fable of the Cromwellian origin of Freemasonry, which we owe entirely to the inventive genius of the Abbe Larudan. And, yet, it is not wholly a story of the imagination, but is really founded on an extraordinary distortion of the facts of history.

Edmund Ludlow was an honest and honorable man who took at first a prominent part in the civil war which ended in the decapitation of Charles I, the dissolution of the monarchy, and the establishment of the Commonwealth. He was throughout his whole life a consistent and unswerving republican, and was as much opposed to the political schemes of Cromwell for his own advancement to power as he was to the usurpation of unconstitutional power by the King.

In the language of the editor of his memoirs, it was written:

He was an enemy to all arbitrary government, though gilded over with the most specious pretenses; and not only disapproved the usurpation of Cromwell, but would have opposed him with as much vigor as he had done the King, if all occasions of that nature had not been cut off by the extraordinary jealousy or vigilance of the usurpers.[i]

Having unsuccessfully labored to counteract the influence of Cromwell with the army, he abandoned public affairs and retired to his home in Essex, where he remained in seclusion until the restoration of Charles II, when he fled to Switzerland, where he resided until his death.

During his exile, Ludlow occupied his leisure hours in the composition of his Memoirs, a work of great value as a faithful record of the troublous period in which he lived and of which he was himself a great part. In these memoirs, he has given a copious narrative of the intrigues by which Cromwell secured the alliance of the army and destroyed the influence of the Parliament. The work was published at Vevay, in Switzerland, under the title of Memoirs of Edmund Ludlow, Esq., Lieutenant-General of the Tories in Ireland, One of the Council of State, and a Member of the Parliament which began on November 3, 1640. It is in two volumes, with a supplementary one containing copies of important papers. The edition from which I cite bears the date of 1698. There may have been an earlier one.

With these memoirs, the Abbe Larudan appears to have been well acquainted. He had undoubtedly read them carefully, for he has made many quotations and has repeatedly referred to Ludlow as his authority. But, unfortunately for the Abbe's intelligence, or far more probably for his honesty, he has always applied that Ludlow said of the intrigues of Cromwell for the organization of a new party as if it were meant to describe the formation of a new and secret society.

Neither Ludlow, nor any other writer, refers to the existence of Freemasonry as we now have it and as it is described by the Abbe Larudan in the time of the civil wars. Even the Operative Masons were not at that period greatly encouraged, for, says Northouck:

…no regard to science and elegance was to be expected from the sour minds of the puritanical masters of the nation between the fall of Charles I and the restoration of his son.[ii]

The Guild of Freemasons, the only form in which the Order was known until the 18th century, was during the Commonwealth discouraged and architecture was neglected. In the tumult of war, the arts of peace are silent._________________--
'Suppression of truth, human spirit and the holy chord of justice never works long-term. Something the suppressors never get.' David Southwell
http://aangirfan.blogspot.comhttp://aanirfan.blogspot.com
Martin Van Creveld: Let me quote General Moshe Dayan: "Israel must be like a mad dog, too dangerous to bother."
Martin Van Creveld: I'll quote Henry Kissinger: "In campaigns like this the antiterror forces lose, because they don't win, and the rebels win by not losing."

In the 1930s, Ramsay was allied with those top people who were fans of Franco in Spain.

The members of the Establishment who were opposed to Ramsay included influential communists and Jews.

Ramsay believed that alleged Jewish manipulation of the British Establishment dated back at least to the time of Oliver Cromwell.

According to Archibald Ramsay, in his 1952 book "The Nameless War," Oliver Cromwell acted as a paid agent of certain Jews who conspired with him to topple King Charles II. (Oliver Cromwell:Financed By The Jews) t

According to an article, based on Ramsay's book, entitled: 'How the Jews stole Britain' (Cached):

When Charles I was in dispute with Parliament, a Jewish 'Money-Baron' in Holland, named Manasseh Ben Israel, had his agents contact Oliver Cromwell.

They offered him large sums of money if he would overthrow the British monarchy.

Manasseh Ben Israel, and other German and French moneylenders, financed Cromwell.

Manasseh Ben Israel

Fernandez Carvajal of Portugal, often referred to as The Great Jew, became Cromwell’s Chief Military Contractor.

The head of 'the Jewish underground' in England at that time was a Jew named De Souze, who became Portuguese Ambassador to England.

The Jewish plotters introduced Calvinism into England to split Church and State, and divide the people.

Calvinism is of Jewish origin. Calvin’s real name was Cohen.

When he went from Geneva to France he became known as Cauin. Then in England it became Calvin.

At the B’nai B’rith celebrations held in Paris, France, in 1936, Calvin, was enthusiastically acclaimed to have been of Jewish descent.

The Jews organized armed mobs to aggravate every situation.

Isaac Disraeli, 1766- 1848, father of Benjamin Disraeli, refers to this in his 'The Life of Charles II'.

He remarks that he obtained information from the records of Melchior de Salem, a Jew, who was French Envoy to the British Government at that time.

Disraeli draws attention to the similarity between the British and the French revolutions.

Cromwell

Lord Alfred Douglas edited a weekly review called Plain English.

In an article, in the issue of 3 September 1921, he explained how his friend, L.D. Van Valckert of Amsterdam, had come into possession of a volume of records of the Synagogue of Muljeim.

“In return for financial support will advocate admission of Jews to England. This however impossible while Charles living. Charles cannot be executed without trial, adequate grounds for which do not at present exist. Therefore advise that Charles be assassinated, but will have nothing to do with arrangements for procuring an assassin, though willing to help in his escape.”

In reply to this dispatch the records show E. Pratt wrote a letter dated July 12th, 1647 addressed to Oliver Cromwell.

“Will grant financial aid as soon as Charles removed, and Jews admitted. Assassination too dangerous. Charles should be given an opportunity to escape. His recapture will then make trial and execution possible. The support will be liberal, but useless to discuss terms until trial commences.”

Charles I

On November 12th 1647, Charles I was given the opportunity to escape.

He was recaptured.

The majority in Parliament, on 5 December 1648, agreed “That the concessions offered by the king were satisfactory to a settlement.”

Cromwell ordered Colonel Pryde to purge Parliament of those members who had voted
in favour of a settlement with the King.

The conspirators couldn’t find an English lawyer who would draw up a criminal charge against King Charles.

Carvajal instructed a Jew, Isaac Dorislaus, Manasseh Ben Israel’s Agent in England, to draw up the indictment upon which King Charles was tried.

Charles was found guilty of the charges levelled against him by the International Jewish money-lenders.

On January 30th, 1649, he was beheaded.

The Jewish money-lenders had had their revenge because Edward I had expelled the Jews from England.

Oliver Cromwell received his Blood-Money.

On 18 October 2010, Suraci wrote about Another 911 for the tribe

According to Suraci:

Cromwell's siege of Drogheda, in Ireland, took place in September 1649 at the beginning of Cromwell's conquest of Ireland.

According to Wikipedia, the date was 11 September 1649.

Cromwell - dictator of Britain from 1653-58

Oliver Cromwell was the typical Christian soldier-politician.

"During his lifetime, some tracts painted him as a hypocrite motivated by power [84] " (Oliver Cromwell - Wikipedia, the free encyclopedia )

At the siege of Drogheda in September 1649, Oliver Cromwell massacred nearly 3,500 people, including civilians, after the town's capture.[29]

Drogheda in Ireland, 1649.

At the Siege of Wexford in October, another massacre took place, with up to 1,500 civilians murdered by Cromwell's men.[30]

At Drogheda, a group of defenders barricaded themselves in Millmount Fort. They negotiated a surrender, but were then disarmed and killed.

The slave trade is said to have Jewish links. (Slave Trade - Jewish Slave Ship Owners)

Cromwell sent some of the Irish to the West Indies.

Sir William Petty wrote in his The Political Anatomy of Ireland (1672) (Politics.ie • View topic - Oliver Cromwell was a Pimp and Child ...):

"Widows and orphans... were kidnapped and transported by the slave trading merchants of Bristol..."

From the site Politics.ie • View topic - Oliver Cromwell was a Pimp and Child ..., we learn:

"Cromwell had been informed that Englishmen in the West Indies had 'only Negresses and Maroon women to solace them,' as Cromwell's son Henry put it.

"Cromwell's puritan sensibilities did not hinder him from jumping to supply the colonists lust for fresh young white flesh - and making a good profit to boot.

"A Captain John Vernon, for example, was employed by the Commissioners for Ireland to kidnap 250 Irish girls around twelve years of age and transport them to Barbados.

"Once in Barbados they were raped by their English 'masters' and, later, forced to breed with Black men - as the English officers found the Irish girls 'cold' and they needed to be whipped into submission, where 'half caste' girls, who had been trained to their perversions from childhood, were much more to the English taste.

"It's estimated that tens of thousands of Irish children, both boys and girls, were kidnapped to supply this vile trade."

In 1661, Cromwell's corpse was removed from Westminster Abbey and then dangled from a gibbet at Tyburn. His head was displayed on a spike for 20 years.

The Jews are reported to have arrived in 1066 with William the Conqueror.

Allegedly, Jews took part in the ritual murder of Christian children. (Jews expelled from England)

According to From Domesday Book to Magna Carta (1951), p. 353 (The Edict of Expulsion of 1290, expelling the Jews from England): "As usurers ... they had gained a strangle-hold on the recently founded monastic houses whose splendid buildings they had financed, and on many of the smaller aristocratic families..."

Officially, the Jews were expelled from England in 1290 in the reign of King Edward I.

Officially, they were readmitted in 1656 by Cromwell.

The Amsterdam based Rabbi, Menasseh ben Israel, is credited with organising this.

However, there is evidence of an established Jewish community in London before 1655. (Oliver Cromwell - Cromwell and the Jews)
According to Dr John Coleman: "The Jewish Cecil family ... had controlled the British monarchy since a Cecil became the private secretary and lover of Queen Elizabeth." (Cached)

The Jews tended to keep quiet about their religion.

In 1661, a merchant called Thomas Violet declared that "it is Felony for any Jew to be found in England". (Oliver Cromwell and the Jews: a correction - The Guardian)

In the late 19th century, there was mass immigration of Jews from Eastern Europe.

Jimmy Goldsmith (said to be linked to Lady Diana) (aangirfan: PRINCE WILLIAM'S JEWISH MENTOR, WHO HAS LINKS TO 9 11)

Lord Ted Rothschild (linked to MI6 and said to have given nuclear secrets to Israel) (aangirfan: MI5 and MI6)

Bernard Lewis (alleged spy who helped invent the Clash of Civilisations) (aangirfan: Bernard Lewis: one of the secret rulers of the world?)

Sigmund Warburg (aangirfan: Wiseman, Warburg, Cecil and World War)

Keith Joseph (aangirfan: Margaret Thatcher's Jewish links)

The Sassoons (said to be linked to the drugs trade) (aangirfan: ISRAELIS, DRUGS AND TERROR IN GOA)

Edwina Currie (linked to John Major) (aangirfan: Sex Scandals)

Robert Maxwell (said to be linked to Mossad). (nona-people: The 'Jewish Conspiracy' in the UK)

~~

THE THIRTY NINE STEPS and JEWS

aferrismoon12:58 PM
Wrote this a couple of weeks ago, sorry for length -

Freemasonry seems to amalgamate Ancient Egyptian religion, Judaism, Xtianity and Islam with Western alchemical traditions. The number-word games dissolve the barriers historically in place among them while for others the divisions prove useful for rule.
The Royal Society may be the open aspect of such an organisation, as has been hinted at by such historians as Frances Yates.
Yates also makes mention of Anglo-Jewry and its relationship with Puritanism:

"It was in 1655 that Manasseh came to England, invited by Cromwell to explore the possibility of a settlement of the Jews in England.
At the Restoration it was expected that the reception of the Jews would be abandoned, like other Puritan interests and policies, but this did not happen….Thus Anglo-Jewry in its modern form began in the reign of Charles II , like the Royal Society.
The probable interactions between the English Puritan movement, culminating in the Civil War and the Protectorate, and the contemporary Amsterdam Jewish community , with its intense religious and cultural life, and its earnest Lurianic Cabalism in expectation of the Messiah, is a phase of religious history that has not been examined. Both Jews and Puritans lived in excited expectation of a coming divine event. The Puritans expected the Second Coming and the Christian millennium. It has recently been argued that Puritan cultivation of science had as a motive the bringing-in millennium working to make the world worthy of it, which would hasten its advent. Jewish Lurianic Cabalists worked with intensive meditation and prayer towards making possible the advent of the Messiah. The two movements may have interacted upon one another in more ways than we know.

And the Messiah came……Sabbatai Sevi…in 1665 he revealed himself as the Messiah….a mass movement of enthusiasm was set in motion…..For the movement took a disastrous turn….when in 1666 Sabbatai Sevi apostised to Islam…. Neither the Millennium nor the Messiah had come, but the great tide of spiritual effort left something on the shores of time when it receded. In 1660 the Royal Society was founded, tangible evidence of the arrival of science."

2 messiahs, 1 initiates a force that will become Xtianity , while the other converts to Islam. If a 3rd emerges he'll be just in time for the newly legalized religion , Druidry.

The Puritans had gained a foothold in the 'New World' where they could set up an ideal Christian Qabalist state. Zionism would be acceptable to both Puritans and Jews.

The Amsterdam Jews supported William of Orange , and Puritan antipathy towards Roman Catholicism, led to James II being deposed in 1688 in the 'Glorious Revolution' , which could also be called 'The Orange Revolution'.
Oddly William was the grandson of Charles I who was executed by the Puritans.
Charles' sister Elizabeth [ briefly Queen of Bohemia] was Protestant and married a Calvinist. After they fled Prague in 1621, after the Battle of Bila Hora they held court in the Netherlands. It was the lack of help that her father James I gave her that simmered in the Puritans leading eventually to the English Civil War and the end of Spanish Catholic influence in England.

I reckon a few Jews went to Scotland in 1290 and teamed up with the Templars and invented Freemasonry

Manasseh and the Amsterdam Jews were from Spain where Jews had lived until , ironically, the Moslems were defeated in 1492 , and they lost their protection.Something the Zionists are apt to ignore these days in their nihilistic drive towards Imperium.

A wee connexion twixt William of Orange and William Arthur Goldsmith Windsor [ formerly of Sachs - Coburg] who traces his lineage back to the House of David and the Tribe of Judah.

The Royal House apparently defends the 'Faith' , though which one would be telling.

cheers

aferrismoon1:11 PM
In 1290 , instead of the boat, I reckon a few Jews went to Scotland and met up with Templars, set up the Masons and plotted how to get bcak what they felt was theirs.

Finally it all came together with Jacobus Stewart [ distant grandfather of Jon Stewart?] who created the Union. This continues with William of Orange and the Glorious [Orange] Revolution.

Now we're up to speed with William Arthur Goldsmith Windsor [ formerly SACHS -a Coburg] , of the Royal House of David and the Tribe of Judah.

Defender of the 'Faith' , but which one

Also the Northern Ireland flag has the Hex upon it.

The Jews of Amsterdam fled Spain after the Moslems were defeated. Under Moslem rule the jews were'nt persecuted which just goes to show how spiteful the Zionist attitude to Islam is, and the 'denial' of Jewish-Moslem friendship.

In the middle of writing a post about this , coincidentally enough

chuckyman3:09 PM
Excellent exposé Aangirfan and fleshes out the vile actions of this monster. To this day his name conjures a black memory in my countrymen. Yet another example of the real history of Ireland and Britain that has vanished down the memory hole.

Cromwell was not the last either. The restoration of the monarchy in England stymied certain plans for the Sanhedrin. That was the cause for the second ‘glorious revolution’ under the Dutch pretender William of Orange. That led to an English Civil War fought on Ireland’s soil. The roots of centuries of sectarian stifle were laid and the money changers have been securely in control since.

Few bother to examine the slave trade in its entirety. The poor souls didn’t just appear by magic in their plantations. Vast fortunes were made and whole communities were devastated in the process. As for the fate of the victims, let that be a lesson for us all.

Sounds a bit like our recent chat Veritas (grin).

Reply
Harry4:39 PM
There's plenty to blame Cromwell for without spurious linking of Cromwell, Jew and Ireland. The Jesuits, in a foreshadowing of the US during the Hungarians in 1956, whipped up the Irish to rebel and then did nothing to supply them with the tools necessary to win. If anyone's to blame for Cromwell in Ireland it is the Vatican and their stooges. The rest of your piece is as ever very good.

Reply
aferrismoon7:02 PM
Sorry for two comments , I did one and it claimed not to have loaded so I rewrote it.

Harry -
Elizabeth of Bohemia was the daughter of James I and it was supposed that he would support his daughter when her and Frederick came to the throne.

James didn't and within a few minutes the 'Protestants' were routed.

Most of Puritanism grew out of the Christian Cabalism of the Elizebethan era.

The influence of certain Jews on Cromwell and England is undeniable yet very little has been written about it.

Was the massacre of irish Catholics revenge for the expulsion of Spain?

Reply
chuckyman7:17 PM
LOL Harry – the Jesuits. Aferrismoon knows the historical facts better but I have lived the recent history personally. Irish volunteers have always suffered from the twins dangers of state repression and from excommunication by the Catholic Church.

The border campaign came around due to the natural response to the presence of the British in Ireland – just as it did in the 30’s and 40’s. It failed due to a lack of open support from the Irish nationalist and the desire of the civilian population to support ‘constitutional’ politics.

It was the failure of this popular support that encouraged a minority of the Dublin leadership to pursue Marxists teachings. This caused 2 subsequent failures. They sold their weapon to the Welsh nationalists and left us defenceless when the manure in the fan in the late 60’s. Secondly the majority of republican’s considered politicians in the same regard as child molesters.

As for Cromwell I think Aangirfan pretty much nailed his character and motivation.

james griffon11:29 PM
William of Orange issued the charter for the establishment of the Bank of England in 1699.

“I reckon a few Jews went to Scotland and met up with Templars, set up the Masons and plotted how to get bcak what they felt was theirs.” [???]

Everyone’s an authority on Templarism, go figure, such a secret society, pity they have no * secrets!

The English Templars that went north because they had a contract with Bonnie P C were tantamount to victory at the River of Bannockburn, they were also the reason why the big yins got flogged at Culloden: The Templars were not paid what was agreed and they left the field; as well they should, would you work for no pay?

So much has been written about the Knights Templar, the books, the movies, all the ‘shrouded’ history of the Holy Grail, the disappearance of an Order that so many admired and feared. Many get surprised when I tell them, the Order is alive and well, maybe its purpose changed only to accommodate a new era.

The church condemned the Knights Templar all over Europe with the exception of Portugal. King Dinis, (Denis), of Portugal negotiated with the Pope John XXII after the institution name was changed in 1318 to the Order of Christ, the pope approved the institution in March 14 1319 by Papal bull. The stronghold of the Templars in Portugal is the Convent of Christ with its castle in the city of Tomar, Portugal. With that change, no Templar in Portugal was condemned or prosecuted, and the Order lived well and long under the protection of the Portuguese kings. The cross of the Knights Templar; the 'Crux Pattee' is also alive and well to the present day.

When the organization was renamed the Order of Christ by king Dinis of Portugal, the cross was not changed. You can see it on the Portuguese Navy training barque NRP Sagres III. The Crux Pattee has astronomical significance,..oooh boogie boogie: I know a seeeecret! Naa naa na na naaa!

There has been in recent years a resurgence of Templarism through a discrete connexion between hereditary Knights Templar. This resurgence is now public and the Order is expanding exponentially: I believe that “Nothing is stronger than an idea whose time has come.” Victor Hugo – Temple Knight

They will be at the forefront of any rebellion against the satanic synagogue I can promissory you (grin)!

veritas

Three facts: Templars have never been nor have ever been associated with b'nai br'ith - masons. Or Yids, or plots to overthrow anyone!

Apart from Lucifer and his minions!

Reply
aferrismoon1:21 PM
Veritas - I shall bow knightly to your evidently greater knowledge. I didn't say the Templar's were a secret society - judging by their enormous red-crosses emblazoned on their livery, I doubt they thought they were.

History has been written leaving out matters we don't know even exist, and history is often written by the victors.

Do u have a good reason why Jews and persecuted Knights might not get together.

Your opening : 'Please I mean Please" is a well known construct meant to demean without having anything constructive to say on the matter!

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Tuesday, October 19, 2010 aangirfan

In 1640, Cromwell, conversing one day with Sir [Thomas] Chicheley about religion, spoke to him in these terms: "I could very well tell you what I would not like, but I cannot tell you what I would like." Ambiguous words, and ones which contain the design in which Cromwell was to lay the foundations of a Society in which all religious affiliations would be irrelevant. This is in fact easy to conceive of, if one considers the way in which he sought to reconcile, in 1648, a multitude of different denominations. Such, for example, were the Presbyterians; the Independents, who flattered themselves that they could exist under any kind of government; the Agitators, whose army supported the interests of, and who fought, they said, for the free exercise of the Anglican denomination; the Levellers, whose aim was the abolition of all monarchical power; in a word, so many other parties divided in their interests and sentiments, which his approach found the means to unite together. The first undertaking that he managed to accomplish successfully, and that for some time he would not drop except to take care of another which seemed to him no less worthy of his attention, was the reform of politics among the English; a task which a heated dispute between Parliament and the soldiers in 1647 gave him an opportunity to bring about. Parliament, still attached to the party of King Charles, was trying maintain him against the Army, which had become his adversary; but Cromwell was so good at handling the divided sentiments that he was able to head off the uprising by making them understand that they would soon have satisfaction anyway. But this calm which he had just re-established was merely a favourable time that he had wished to buy for himself to sound out people’s feelings cunningly, and to to exploit their varying attitudes to bring about the massive projects which he was incessantly pushing. And indeed, in 1648, he was not backward about making known the fruits he had plucked from this interval. Having arrived one day in Parliament with Ireton, his confidant, he held forth in a monologue in which he declared loudly: "King Charles has ceased to be the father of the people, becoming its tyrant; not only does England no longer belong to him as a subject, but moreover this nation is from now on going to have to govern itself. If Parliament is not disposed at once to make work of restoring liberty, I shall have no further obligation to him for the benefits which the nation might produce for him; but I shall owe it all to my belief in the spirit of the soldiers who fight before my eyes, and whose value is going to become England’s sole resource."

Let it not be imagined here that Cromwell's purpose in these discourses was only the exclusion of the King, to introduce democratic government: no; his views extended even further, since in the very time when he was enticing the Royalists, the Presbyterians, and the Independents with the hope of an elusive peace, his project was taking on new strengths. He had already communicated it to some of his friends, such as Algernon Sidney, Newell, Martin Wildeman, Harrington, Monk, Fairfax, and a great many others, all of them behind-the-scenes enemies of the King and Parliament. They had even already held some secret meetings, to plot the means of establishing [the plan] with safety, and to lead it with prudence: which brings me inexorably to relate what went on among them, the first day that Cromwell addressed them on this topic.

In the year 1648, a meal which he gave to his friends, at his expense and at the expense of those who knew his purpose, was the favourable moment which he seized to open up to the company. After there had been heavy drinking by all, and some vague speeches given on religion and politics, Cromwell — in the presence of all the guests, among whom were several Members of Parliament, together with some Presbyterians and Independents, broached the topic of the sad state of England: he made them feel pathetically how much this unfortunate nation was having to suffer from all the differences in religion and politics; what a shame it would be for minds as enlightened as they were, not to put an end to these evils which were cruelly tearing the nation apart. Scarcely had Cromwell reached this point when Ireton, who had had the opportunity to prepare his speech, rose abruptly, and looking penetratingly at the whole company, assured him of the necessity of reconciling together, for the public good, so many contrary parties which were its scourge. He added vehemently that he would not hesitate to sacrifice his goods and his blood to remedy so many misfortunes, and to show men the path they must take to shake off the yoke that oppressed them, and to shatter the iron sceptre under which they were being made to groan; but that to begin this great work worthily, it was first necessary to destroy all power which had betrayed the nation’s interests.

After this, he turned to Cromwell, urging him to explain what he thought of the matter. Never was a request more promptly indulged. Cromwell duly rose; and after endless grimaces, accompanied by so many metaphors, the better to prepare his audience, he set forth in ambiguous terms the duty of worshipping God, the necessity of repelling strength by force, of delivering our fellow-creatures from oppression and tyranny; and finishing his speech at once, he desired to pique the curiosity of all the guests by making them understand that he knew an infallible means of succeeding in this great enterprise, of restoring to England the peace which she longed for, by drawing her from the abyss into which she had been plunged; and that this means, communicated to the universe to draw the same advantage in it, would warrant the recognition of men, to the extent of causing the memory of its author to live on to the most remote posterity. Cromwell was soon satisfied; no sooner had he ceased to speak than every guest prayed him, begged him to reveal this admirable expedient. But far from yielding to their eagerness, he only annoyed them even more by contenting himself with answering modestly that such a prodigious achievement surpassed man’s strength; that being merely the one man who was starting it, by the rectitude of his intentions and the firmness of his courage, but at the same time unable to accomplish it without help, he preferred to groan in secret, and to share in a common [to society] misfortune, than to expose to the most terrible danger men who were perhaps weak enough to be frightened by [the solution].

What address, what ruse [has ever been] better concerted! What political background could have been more ingenious to disguise his designs, and to bring them unwittingly to their purpose! Of all those who were at table with Cromwell, there was none of whose character he was unaware. This remarkable [intelligence] penetration, which revealed to him even the slightest movements afoot in the heart of his enemies, had evidently not abandoned him in the choice of those whom he intended to serve as a support for his project. He spent a few moments, during which he amused himself only by laughing and joking with his friends, making sure of them even more perfectly, and drawing from each heart its last secret, even while shrouding his own in impenetrable darkness. Thereafter, the proceedings recommenced, and they became more lively than before, especially on the part of his confidants, whom he had expressly urged that they should press him unyieldingly.

Cromwell, therefore, consented to open up, and after having greatly impressed upon the guests the value of a confidence such as this, he told them that he was ready to communicate a great plan to them, on the condition, however, that every guest should engage in an oath to reveal nothing to anyone, and to consider his design, and the plan he was going to propose, with an entirely calm spirit. The conditions were accepted unanimously, and Cromwell, having obtained what he had demanded, began by kneeling, and raising his hands to heaven, taking God and all the heavenly powers to witness to the innocence of his heart and the purity of his intentions. This prayer was accompanied by a pompous mass of emphatic expressions, after which, addressing the guests, he told them that the moment had not yet come for to reveal to them what he had promised; that a celestial inspiration which he had just felt obliged him to postpone for four days, at the end of which interval he urged them to reconvene at King’s Street, at six o'clock in the evening. However desire there was, then, however much keenness everyone felt to know this important secret, it was necessary to postpone the party to the day appointed by Cromwell, and to go their separate ways [for now], but not before having renewed the promise to disclose nothing of what they had witnessed: a promise all the less difficult to maintain, since Cromwell had not yet made anything known.

At last, on the fourth day, everyone went to the appointed place, still in fear, however, that Cromwell had not yet received a visit from the Holy Ghost, who might send him away as before. But this time, he had been so comfortable with Heaven that the ceremony could begin. So he led his band into a dark room, where he prepared them by long prayers, in which he behaved such a way as to make known that he was really in communion with the blessed spirits. This prelude done, he spoke to the whole assembly, saying that his purpose was toto found a society whose sole object was to restore to God the worship which is due to Him, and to England the peace which she desired; but that a project of this consequence required consummate prudence and infinite skill. Then, taking the world’s most subtle censer [of incense or meant figuratively of speech], he lavished all its vapours on all those whom the room contained; and after having put them in the most favourable moods, by these praises and elegies with which he overwhelmed them, he made them understand that this had come to him in the spirit of practising a certain ceremony for the reception of every new member which he would have to undergo; that since this ceremony contained nothing relating to the Divinity, it seemed to him a most promising thing to establish, provided, however, that the band consented to accept it. The proposition was universally received; and Cromwell having received the vote of all present, he chose five from among them, to occupy the places of which we shall speak later; that is, two Surveillants, a Secretary, a Speaker, and a Master; such were the titles which he gave them himself. This new promotion made, he made his band change rooms, introducing them to another prepared for the purpose, and on whose floor one saw a representation of the ruins of the Temple of Solomon: we will have occasion to speak about this anon. From this new room, he passed to yet another, where he advised them to redouble their prayers to be found worthy of finally entering the one that was the centre of this light which was to enlighten them. For his own part, having taken the lead, he sent to his disciples a Surveillant charged with asking each one politely to be willing to allow that his eyes be blindfolded until he had been introduced to the place destined to receive him. The desire to see things more clearly made each one willing to consent to lose his sight of the light for a moment; which was accomplished without having to blandish any of them.

In 1640, Cromwell, conversing one day with Sir [Thomas] Chicheley about religion, spoke to him in these terms: "I could very well tell you what I would not like, but I cannot tell you what I would like." Ambiguous words, and ones which contain the design in which Cromwell was to lay the foundations of a Society in which all religious affiliations would be irrelevant. This is in fact easy to conceive of, if one considers the way in which he sought to reconcile, in 1648, a multitude of different denominations. Such, for example, were the Presbyterians; the Independents, who flattered themselves that they could exist under any kind of government; the Agitators, whose army supported the interests of, and who fought, they said, for the free exercise of the Anglican denomination; the Levellers, whose aim was the abolition of all monarchical power; in a word, so many other parties divided in their interests and sentiments, which his approach found the means to unite together. The first undertaking that he managed to accomplish successfully, and that for some time he would not drop except to take care of another which seemed to him no less worthy of his attention, was the reform of politics among the English; a task which a heated dispute between Parliament and the soldiers in 1647 gave him an opportunity to bring about. Parliament, still attached to the party of King Charles, was trying maintain him against the Army, which had become his adversary; but Cromwell was so good at handling the divided sentiments that he was able to head off the uprising by making them understand that they would soon have satisfaction anyway. But this calm which he had just re-established was merely a favourable time that he had wished to buy for himself to sound out people’s feelings cunningly, and to to exploit their varying attitudes to bring about the massive projects which he was incessantly pushing. And indeed, in 1648, he was not backward about making known the fruits he had plucked from this interval. Having arrived one day in Parliament with Ireton, his confidant, he held forth in a monologue in which he declared loudly: "King Charles has ceased to be the father of the people, becoming its tyrant; not only does England no longer belong to him as a subject, but moreover this nation is from now on going to have to govern itself. If Parliament is not disposed at once to make work of restoring liberty, I shall have no further obligation to him for the benefits which the nation might produce for him; but I shall owe it all to my belief in the spirit of the soldiers who fight before my eyes, and whose value is going to become England’s sole resource."

Let it not be imagined here that Cromwell's purpose in these discourses was only the exclusion of the King, to introduce democratic government: no; his views extended even further, since in the very time when he was enticing the Royalists, the Presbyterians, and the Independents with the hope of an elusive peace, his project was taking on new strengths. He had already communicated it to some of his friends, such as Algernon Sidney, Newell, Martin Wildeman, Harrington, Monk, Fairfax, and a great many others, all of them behind-the-scenes enemies of the King and Parliament. They had even already held some secret meetings, to plot the means of establishing [the plan] with safety, and to lead it with prudence: which brings me inexorably to relate what went on among them, the first day that Cromwell addressed them on this topic.

In the year 1648, a meal which he gave to his friends, at his expense and at the expense of those who knew his purpose, was the favourable moment which he seized to open up to the company. After there had been heavy drinking by all, and some vague speeches given on religion and politics, Cromwell — in the presence of all the guests, among whom were several Members of Parliament, together with some Presbyterians and Independents, broached the topic of the sad state of England: he made them feel pathetically how much this unfortunate nation was having to suffer from all the differences in religion and politics; what a shame it would be for minds as enlightened as they were, not to put an end to these evils which were cruelly tearing the nation apart. Scarcely had Cromwell reached this point when Ireton, who had had the opportunity to prepare his speech, rose abruptly, and looking penetratingly at the whole company, assured him of the necessity of reconciling together, for the public good, so many contrary parties which were its scourge. He added vehemently that he would not hesitate to sacrifice his goods and his blood to remedy so many misfortunes, and to show men the path they must take to shake off the yoke that oppressed them, and to shatter the iron sceptre under which they were being made to groan; but that to begin this great work worthily, it was first necessary to destroy all power which had betrayed the nation’s interests.

After this, he turned to Cromwell, urging him to explain what he thought of the matter. Never was a request more promptly indulged. Cromwell duly rose; and after endless grimaces, accompanied by so many metaphors, the better to prepare his audience, he set forth in ambiguous terms the duty of worshipping God, the necessity of repelling strength by force, of delivering our fellow-creatures from oppression and tyranny; and finishing his speech at once, he desired to pique the curiosity of all the guests by making them understand that he knew an infallible means of succeeding in this great enterprise, of restoring to England the peace which she longed for, by drawing her from the abyss into which she had been plunged; and that this means, communicated to the universe to draw the same advantage in it, would warrant the recognition of men, to the extent of causing the memory of its author to live on to the most remote posterity. Cromwell was soon satisfied; no sooner had he ceased to speak than every guest prayed him, begged him to reveal this admirable expedient. But far from yielding to their eagerness, he only annoyed them even more by contenting himself with answering modestly that such a prodigious achievement surpassed man’s strength; that being merely the one man who was starting it, by the rectitude of his intentions and the firmness of his courage, but at the same time unable to accomplish it without help, he preferred to groan in secret, and to share in a common [to society] misfortune, than to expose to the most terrible danger men who were perhaps weak enough to be frightened by [the solution].

What address, what ruse [has ever been] better concerted! What political background could have been more ingenious to disguise his designs, and to bring them unwittingly to their purpose! Of all those who were at table with Cromwell, there was none of whose character he was unaware. This remarkable [intelligence] penetration, which revealed to him even the slightest movements afoot in the heart of his enemies, had evidently not abandoned him in the choice of those whom he intended to serve as a support for his project. He spent a few moments, during which he amused himself only by laughing and joking with his friends, making sure of them even more perfectly, and drawing from each heart its last secret, even while shrouding his own in impenetrable darkness. Thereafter, the proceedings recommenced, and they became more lively than before, especially on the part of his confidants, whom he had expressly urged that they should press him unyieldingly.

Cromwell, therefore, consented to open up, and after having greatly impressed upon the guests the value of a confidence such as this, he told them that he was ready to communicate a great plan to them, on the condition, however, that every guest should engage in an oath to reveal nothing to anyone, and to consider his design, and the plan he was going to propose, with an entirely calm spirit. The conditions were accepted unanimously, and Cromwell, having obtained what he had demanded, began by kneeling, and raising his hands to heaven, taking God and all the heavenly powers to witness to the innocence of his heart and the purity of his intentions. This prayer was accompanied by a pompous mass of emphatic expressions, after which, addressing the guests, he told them that the moment had not yet come for to reveal to them what he had promised; that a celestial inspiration which he had just felt obliged him to postpone for four days, at the end of which interval he urged them to reconvene at King’s Street, at six o'clock in the evening. However desire there was, then, however much keenness everyone felt to know this important secret, it was necessary to postpone the party to the day appointed by Cromwell, and to go their separate ways [for now], but not before having renewed the promise to disclose nothing of what they had witnessed: a promise all the less difficult to maintain, since Cromwell had not yet made anything known.

At last, on the fourth day, everyone went to the appointed place, still in fear, however, that Cromwell had not yet received a visit from the Holy Ghost, who might send him away as before. But this time, he had been so comfortable with Heaven that the ceremony could begin. So he led his band into a dark room, where he prepared them by long prayers, in which he behaved such a way as to make known that he was really in communion with the blessed spirits. This prelude done, he spoke to the whole assembly, saying that his purpose was toto found a society whose sole object was to restore to God the worship which is due to Him, and to England the peace which she desired; but that a project of this consequence required consummate prudence and infinite skill. Then, taking the world’s most subtle censer [of incense or meant figuratively of speech], he lavished all its vapours on all those whom the room contained; and after having put them in the most favourable moods, by these praises and elegies with which he overwhelmed them, he made them understand that this had come to him in the spirit of practising a certain ceremony for the reception of every new member which he would have to undergo; that since this ceremony contained nothing relating to the Divinity, it seemed to him a most promising thing to establish, provided, however, that the band consented to accept it. The proposition was universally received; and Cromwell having received the vote of all present, he chose five from among them, to occupy the places of which we shall speak later; that is, two Surveillants, a Secretary, a Speaker, and a Master; such were the titles which he gave them himself. This new promotion made, he made his band change rooms, introducing them to another prepared for the purpose, and on whose floor one saw a representation of the ruins of the Temple of Solomon: we will have occasion to speak about this anon. From this new room, he passed to yet another, where he advised them to redouble their prayers to be found worthy of finally entering the one that was the centre of this light which was to enlighten them. For his own part, having taken the lead, he sent to his disciples a Surveillant charged with asking each one politely to be willing to allow that his eyes be blindfolded until he had been introduced to the place destined to receive him. The desire to see things more clearly made each one willing to consent to lose his sight of the light for a moment; which was accomplished without having to blandish any of them.

All the ceremonial performed, and the blindfold removed from each man, Cromwell’s conversation turned first to politics and religion. He set out the Presbyterians and the Independents were to be mutually reconciled, exhorting them to abandon all these trivial disputes, which, not at all bearing upon the essence of the matter, merely embittered men’s souls and changed the most tender love into the most irreconcilable hatred.

... To Spread The Cement Of Brotherly Love And Affection, That Cement Which Unites Us Into One Sacred Band Or Society Of Brothers, Among Whom No Contention Should Ever Exist, But That Noble Emulation Of Who Can Best Work Or Best Agree ...

MASONIC QUOTES BY BROTHERS
Being persuaded that a just application of the principles, on which the Masonic Fraternity is founded, must be promote of private virtue and public prosperity, I shall always be happy to advance the interests of the Society, and to be considered by them as a deserving brother.
[GEORGE WASHINGTON]

THE BOLOGNA STATUES OF 1248

From the Regular Grand Lodge of England

So far, the Earliest known Masonic record, the Statutes of the town of Bologna, dated 1248.
From the Spanish translation of the Latin original a Dutch, French and an English translation were made. As they precede the other famous statutes of Strasbourg of 1459, they should be of great value with regard to the usages in the mason’s craft.
We did find several elements, which are typical for the craft, but the difference of two centuries seems too great to speak about a ‘development’. The main difference, which may be of decisive importance, is the fact that the statutes of Bologna settle the rules for a trade union within the municipality of a town, by the ‘College of Ancients’, whereas those of 1459 refer to rules to be valid in the whole of the German ‘Holy Roman Empire’. And even beyond it!
The statutes of Bologna recognise the municipal authorities as the chief, so that the ‘potentate’ is the master of the lodge. This makes the masters mason the executors of the building projects of the town, reducing doubtlessly their liberty of action. Under these circumstances it is not surprising that the majority of rules determine the penalties or fines to be paid by masters or fellowcrafts, when they do not comply with or violate certain rules. These penalties are expressed in old currency values of Bologna. As they are now of little value we left the old expressions as they were: deniers, sous, and pounds. One person in the statutes is frequently mentioned. As we started from the Spanish translation, he was called ‘masero’. The French word would be massier, both words having the Latin origin of ‘massarius’. It can be deduced from the text, that this man had a position slightly lower than the masters. But he is always mentioned together with the masters as a separate officer, so it always says: ‘We enact and order, that the officers and massarius...’. in many cases it is this officer, who has the responsibility for quite a number of different actions. Even if the background could be an other one, we translated this word by ‘polier’ (or parlier), an officer mentioned later in the statutes of Strasbourg. The English equivalent should be ‘foreman’, similar to the Dutch ‘voorman’. It is not so much the fact that a ‘massier’ is holding a baton, thus becoming comparable to the Deacons of Freemasonry, but the intermediary between the authorities and the craftsmen. Moreover, the comparison with deacons cannot come into consideration, as they were only ‘invented’ in the course of the 18 century. Although there are some apparent restrictions to be observed, when comparing these statutes with later Masonic craft statutes, these were a welcome addition to our knowledge of the old craft.
THE STATUTES AND RULES OF BOLOGNA, FROM 1248
In the name of the Father, the Son and the Holy Spirit. Amen
In the year of the Lord 1248, sixth indiction.
STATUTES AND RULES OF THE MASTER MASONS AND CARPENTERS
These are the statutes and rules of the trade union of the master masons and carpenters, made in honor of God, our Lord Jesus Christ, the blessed Virgin Mary and all saints, and in honor of the good fortune of the town of Bologna and the trade union of said masters, with respect and in honor of the potentate and captain of Bologna, who governs or will govern in future, and with respect to the statutes and rules of the society of Bologna, in existence or to be made. And may all following statutes from now on be applied, to be from today, the year 1248, the sixth indiction, the eighth day of August.
I Oath of the abovementioned masters.

I, master carpenter and mason, who is or will belong to the union of said masters, I swear in honor of our Lord Jesus Christ, the Blessed Virgin Mary, and all saints, and in honor of the potentate and captain , who is now in charge, or who will be in charge in future, and in honor of the good fortune of the town of Bologna and all those, who will govern the town of Bologna, that I will conform myself and obey to all and each of the orders given to me by the ((polier) foreman) foreman and the officers of the trade union of masters carpenters and masons, or any of them, in honor and the good fortune of the union, and to preserve and maintain the union and the members of the union in good condition, and to guard and maintain the statutes and rules of the union, as they are now or will be imposed in future, with the respect to all statutes and rules of te town of Bologna, as it is stated that I will be bound by my oath to adhere to them at my entry to the union and that I will be disengaged after my departure.
And if I will be called to the board of the union, I will not refuse but I will accept the command and I will manage with care, and will lead and preserve the union and the members of the union. And I will distribute the charges with equity between the members of the union according to what I and the board of masters will judge convenient. And I will give and cause to give fines, prescribed by the statutes of the union, and when statutary rules are missing, I will impose sanctions according to the will of the board. And all sanctions I will impose for any act, whatever it may be, I will have noted down in a book, and I will hand and give it to the (polier) foreman of the union. And the sanctions, the funds and wages of the union, the statutes, and all that is in his possession with regard to the funds of the union, and all writings and correspondence referring to the union, the (polier) foreman shall remit at the moment the statutes prescribe, and give to the (polier) foreman, who will succeed him in the assembly of the union, under penalty of a fine of 20 Bologna sous. And the accountants are bound to inspect them and pronounce a sanction against the failing (polier) foreman, unless they are prevented by a unanimous decision of the board of the union, or by majority of votes, or due to a fair reason.
And if I will impose, as an officer, a contribution for the expenses of the union, I will first explain the reason to the board, and it will be imposed as the board will decide unanimously or by majority of votes.
II About insulting words against the officers or the (polier) foreman.

We enact and order, that if someone of the union says insulting words to the officers or the (polier) foreman, or against the notary, or if he accuses them of lies, he will be punished with 10 Bologna sous.
III About the penalties to those, who did not come, if they were summoned to a determined place.
We enact and order, that if someone is summoned by the officers, the (polier) foreman or the clergyman to come to a place, where the union assembles, he shall have to come each time and as often as he will be summoned or ordered, on penalty of a fine of 6 deniers. We enact and order, that each shall come to the place, where the union assembles, each time and as often as that will be summoned and ordered by the officers or the (polier) foreman or the clergyman, on penalty of a fine of 6 Bologna deniers. And even if it it is not required, each will be obliged to come the one but last sunday of the month, without summons, carefully, without lie or deceit.
That he is not only bound to it by his oath, but that he will risk the above penalty, even if he was not summoned to come. And if he comes to the place, where the union assembles and he leaves without permission of the (polier) foreman or officers, he shall have to pay as a fine 12 Bologna deniers. Unless in two cases, when he had a real hindrance, or unless he were ill or outside the town, or serving the town of Bologna, in which case he may, as in the other cases, mention his oath of obligatory service. And if he excuses mendaciously, he will be punished with 12 deniers.
IV About the election of officers and the (polier) foreman and about the assemblies of the union.
We enact and order, that the union of the masters carpenter and mason shall have eight officers, and also two (polier) foremen, i.e. for each trade of the uion; and they shall be equally divided over the quarters, and elected by lists in the assembly of the union, so that in each quarter of the town there are two offivers, i.e. one of each trade. And that the officers, with the (polier) foreman, stay in function for six months and no more. And that they shall call the union to assemble and meet on the seond sunday of the month, on penalty of a fine of 3 Bologna sous for each time they infringe, unless they should be withheld in a real force majeure.
We add that the son of a master of the union shall not and cannot be enlisted on the electionlists, if he is not 14 years old at least. And his father shall not have him enter the union before that time, and the son shall not be received into the society before that time. And nobody shall take an apprentice, who is not at least 12 years old, on penalty of a fine of 20 sous, and the contract thus made be without value.
V That nobody can be elected, who is his son or father.

We enact and order that no officer or (polier) foreman can be elected, who is the brother or son of a voting member, and that the vote given on this subject has no value.
VI That the masters obey the officers and (polier) foreman.

We enact and order, that if somebody of the union owes to another master a certain sum of money because of the trade, or if a master has some problem with an other one because of the mentioned trade, then the masters having this quarrel have to obey the orders, which the officers or the masters mason and carpenter will impose for a settlement, on penalty of a fine of 10 Bologna sous.
VII How and in which manner the masters will be received in the union, and how much they owe for their reception.
We enact and order that all masters, who would wish to be received in the union of masters mason and carpenter shall pay to the union 10 Bologna sous, if they belong to the town or region of Bologna; and if they donot belong to the city or region of Bologna, they will pay 20 Bologna sous. And that the officers do realise all of their cares, so that the masters not belonging to the union, will be received obligatorily. And that this prescript is irrevocable, that nobody can in any manner be exempted, unless at least on tenth of the union decides, or unless he is a son of a master, who may be received into the union without payment. And if the (polier) foreman or an officer supports the board or assembly of the union, the request of somebody wishing to spare the 10 or 20 Bologna sous to be given to the union, shall be fined with 10 Bologna sous. And if somebody of the union, having a seat in the assembly or the board, rises to tell that somebody should be spared to pay the 10 or 20 Bologna sous, he will be punished with 5 Bologna sous.
And if a master has one or more sons, who know the trade of the mentioned masters, or who stayed during two years to learn the mentioned trades with his father, then this father shall have him received into the union without reception, paying himself to the union as is mentioned above, on penalty of a fine of 20 sous. And once this was paid, he still has to have him received into the union.
And that the officers and (polier) foreman shall recover the sums due by those, who have been received into the union, and the 4 deniers, due for the masses, and the sanctions pronounced during their period of office. And that they shall have them take their oath in the union. And that the (polier) foreman shall recceive from the master, who has been received into the union a valid guarantee, that within a month after the reception into the union, he will pay 10 sous, when he belongs to the town or region of Bologna, as said before, and when being from another region 20 Bologna sous. And if the (polier) foreman and the officers do not recover the sums, then they have to pay to the union from their own pocket and give a sufficient compensation in money or wages, that the union be safeguarded, and this eight days after the end of the delay of a month. And that the accountants have to control everything as said before, and if this is not observed, to pronounce the sanctions mentioned by the statutes of the union.
We add, that whoever will be received into the union shall pay as a reception fee to the union 20 Bologna sous. We order this for those, who, counting from today, will be employed in future for learning the trade, and that this will be valid for the future from now on, 1254, twelfth indiction, eighth day of March. As far as they are concerned, who will have no master for learning the trade, they will pay as a reception fee to the union 3 Bologna pounds.
VIII That no master shall harm an other master in his work.

We enact and order that no master mason and carpenter shall harm an other master of the union of masters by accepting a work at a fixed price, after having assured him and promised formally, where he did receive this work in a different manner. Except that, if a master turned up before the work was formally promised and assured to him, and he would ask a part, he then shall give him a part, if the other wishes so. But if an agreement was arrived at on the subject of the work, he is not obliged to give him him a part, if he does not wish this. And the one infringing has to pay as a fine 3 Bologna pounds for each time he infringes. And the officers have to impose the fines the statutes prescribe within a month after the infringement became evident and clear to them, with regard to the statutes and rules of the Bologna community. And that the fines and penalties have to be versed to the assembly of the union and remain there.
IX About the accounts the (polier) foreman has to render and about the charge he has to fulfil.
We enact and order that the (polier) foreman of the union of masters shall render the account to the accountants within a month after ending his charge, unless he has the authorisation from the new officers and the board of the union, or that he failed due to a real case of force majeure. And that the (polier) foreman shall answer for all entries and expenses received and paid during his period. And that all masters, who were received into the union during his period will be entered into a special book for this purpose, so that it is known whether they payed or not. And we order that all letters shall remain in the hands of the (polier) foreman. And all letters refferring to the union and everything referring to the properties of the union the (polier) foreman shall give and transfer in writing to the assembly of the union to the following (polier) foreman, so that the funds of the union can in no manner become the object of fraud. And if the (polier) foreman, with a fraudulous intention, left out certain of these prescriptions and did not comply with them, he shall be punished with 20 Bologna sous. And if he has kept funds of the union fraudulously with himself, he shall restitute the double to the union. Besides, the old (polier) foreman shall, after leaving his charge, absolutely be obliged to give and transfer to the new (polier) foreman all funds of the union, letters as well as letters relating to the union and the money of this society, on the first or the second sunday of the month. And the new (polier) foreman shall not extend this term for the old (polier) foreman beyond 15 days. And that this prescription is irrevocable. And if one of the (polier) foremans would infringe, he shall be punished with 20 Bologna sous, to be paid to the society.
X About the election of the accountants.
We enact and order that the accountants shall be elected at the same time as the officers, and that there shall be two of them, i.e. one for each trade. That the accountants shall inspect carefully the (polier) foreman and the officers in function at the same time as the (polier) foreman. And if they discover, that the (polier) foreman and the officers acted wrongly in the excution of their charge, and that they committed fraud or deceit, they shall be condemned to restitute the double of the funds discovered of being withheld. Besides, they are condemned to restitute the equivalent of the pay they received. And that they are obliged to act thus and to inspect and condemn or give acquit within a month after the function of (polier) foreman and officers ceased. And whether they condemn or give acquit they shall to do this in writing to the assembly of the union. And if the accountants infringe and do not observe these prescriptions, each of them shall be punished with 10 sous and they will be fired from their function, unless in a real case of force majeure, or when they received authorisation from the officers and the board of the union.
XI About the transcription of the modifications by the board.

In order to ever prevent any dispute between the members of the union, we enact and order that all changes of the union of the masters mason and carpenter, of of the board of the trade shall be inserted in a special book, and that the (polier) foreman and the officers shall have this done, on penalty of a fine of 5 Bologna sous.
XII The (polier) foreman and the officers shall account for their charge only once and no more.
We enact and order that the (polier) foreman and the officers of the union shall account only once for all expenses and receipts. And after they have once been controled on the account, they shall be no more called for a further account, unless they have been denounced or accused for having committed deceit or fraud, or for having illegally withheld money from the community and union, in which case, whoever may have accused them, shall be heard. And those, who have been controlled once, shall not be controlled once more. And this rule applies for the past as well as for the future.
XIIIAbout the orders to be given by the officvers and the (polier) foreman.
We enact and order that all orders the officers or the (polier) foreman, or one of them, may give with regard to money or other matters regarding the trade, that a master has to give to an other master or has to have them given, these orders shall be given and ordered within 10 days. And if a master, to whom an order was given within 10 days, does not execute them, the officers and the (polier) foreman shall then have to give, within 5 days after the 10 days, a mortgage to the creditor on the properties of his debtor, so that he shall be paid completely for that owned to him and his expenses. And that besides he shall be punished with 5 Bologna sous, if the officers judge this fair. And that this is irrevocable. And the one, who owes money to an other master or an other person, he has been called upon or summoned by the officers or by the clergyman, or clergymen, of the union, and he did not appear before the officers or the (polier) foreman, he shall be punished each time with 12 Bologna sous, if he is traced and if he cannot be traced and he was summoned for a second time, he shall be punished again for the same amount.
XIV About a master hindering an other master in his work.

We enact and order that, if a master has work at a fixed price, or per day, or in any other manner, and he wishes an other master to have the work performed and cooperate with him, then the master who hindered the other master shall give him satisfaction as far as the price is concerned, unless he is no officer or (polier) foreman of the union, who gave this master work for the community of Bologna. And the one who infringes, shall be punished as the officers will determine.
XV How much the masters being officers and the (polier) foreman have to receive as their payment.
We enact and order that the officers and the (polier) foreman, who are in future in function, shall receive as payment, each of them, 5 Bologna sous at the end of six months. And that the officers and the (polier) foreman shall have to recover all penalties, sanctions and contributions before they leave their charge, each in his own quarter. And if they did not recover them within the prescribed time, they shall have to pay from their own money to the union as much in total as they did not recover. And that the officers and the (polier) foreman shall be excluded from any charge during a year after they finished their charge.
And we prescribe that the officers shall not receive wages, nor money, but that the (polier) foreman receives integrally the total amount of wages and money, and before they leave their charge, he shall pay the remuneration to the officers in charge from the funds of the union.
XVI About the candles to be made for the union for deceased on their account.
We enact and order that two candles shall be bought at the charge of the members of the union, which shall be kept by the (polier) foreman of the union. And they shall be 16 pounds of wax in total, and they shall have to be placed with the body, when one of the masters would die.
XVII All masters shall go to the deceased member of the union, when they are summoned.
We enact and order that if one of our members is called or summoned by the clergyman, or by someone else in his stead, to go to that of one of the deceased members and he would not go, he shall pay as a fine 12 Bologna sous, unless he received an authorisation, or was impeded. And the body has to be carried by the members of the union. And the clergyman of the union has to receive from the assembly of the union 18 deniers for each deceased from the properties of the union. And if the clergyman did not go and assemble the members of the union, he shall pay a fine of 18 deniers to the union. And the officers and the (polier) foreman shall collect these sums.
XVIII The officers shall visit the sick members and give them support.
We enact and order that if one of our members is sick, the officers have the duty to visit him when they learn so, and to give him the support and help. And if he dies, and has nothing for the burial, the union shall have him buried honorably at its own expenses. And the (polier) foreman shall make expenses up to the amount of 10 Bologna sous and no more.
XIX The clergymen travel at the expense of those, who were sanctioned, and who neglect to supply wages.
We enact and order that the officers and (polier) foremans, who will be in charge in future, shall collect wages from a master as a remuneration, sanctions or other motives, and charge him with all expenses they make, recurring to the clergymen of the Bologna community, or otherwise to collect them, so that the union does not suffer. And the officers or the (polier) foreman, who made expenses to this end, they make them at their own account, unless they made these expenses according to the wish of the union or the board. And if the one, who has to pay money for this does not allow the clergyman of the union to receive this wage from him, he shall be punished with 3 Bologna sous for eachh time he infringes.
XX About those, who engage by contract.
We enact and order that if somebody engages himself with somebody by contract, without staying and completing his time with his master or patron, he shall not be received before that term by any master of the union, and that no assistance shall be given to him by any master, who instructed him, or to whom he was denounced. And the one who infringes, shall be punished with 20 Bologna sous.
XXI Nobody shall go and receive the benediction more than once.
We enact and order that nobody of the union shall go more than once to receive the benediction. And the one, who infringes, shall be punished with 6 deniers for each infringement.
XXII Nobody shall receive the benediction at one’s own accord.
We enact and order that if somebody receives the benediction at his own accord, he shall be punished with 6 Bologna deniers for each time he infringes.
XXIII Nobody is allowed to be beyond the “horn” of the altar.
We enact and order that nobody shall be allowed to be beyond the “horn” of the altar, turned to the church, on penalty of a fine of 3 deniers for each time he shall have infringed.
XXIV About the equitable share of the corvée between the masters.
We enact and order that if an officer orders a master of his region to go and work for the community, treating him equitably with the other masters and that this one does not go, he shall be punished with 10 Bologna sous. And no master shall indicate another master mason or carpenter regarding work for the community of Bologna or anywhere else; and the one who infringes shall be punished with 20 Bologna sous. The officers, who will be in charge in future, shall make this indication by sharing equitably the masters per quarter, i.e. the officers, who will be present in town, when the indcation will take place. And if one offcier does not treat a master equitably, committing deceit or fraud, when it deals with hostility against him, and this will be clear and evident, he shall be punished with 20 Bologna sous. Except when he is summoned by the potestate, or someone of his surroundig with the aim to charge him with a work for the community of Bologna, he then can associate himself at his will without penalty nor fine.
XXV No one shall rise in an assembly of masters to give his opinion only on what will be proposed by the officers or the (polier) foreman.
We enact and order that nobody of the union shall rise to speak, and give his opinion in an assembly only on what will be proposed by the officers or the (polier) foreman. And the one who infringes shall be punished with 12 Bologna sous, and he shall pay this sum immediately, or he shall give his wages.
XXVI One shall not make noise nor cry, when someone is speaking, or makes a proposal in an meeting of the union of the mentioned masters.
We enact and order that if someone makes noise in a meeting, after an officer or officers or the (polier) foreman or someone else made a proposal, or took the word among the members, if he infringes he shall be punished with 3 deniers, which he shall pay immediately. And the officers and (polier) foreman shall act thus according to their oath. And if they do not respect it, they shall pay the equivalent to the union.
XXVII About the remuneration of the clergyman.
We enact and order that the union shall have a clergyman, i.e. one for two regions and an other one for the other two regions; and they shall receive each 30 Bologna sous annually. And they shall bring candles, if someone dies and look for a living for the (polier) foreman. And they shall receive 1 denier for each task from those, who will thus charge them.
XXVIII How and in which manner the members shall gather for a deceased member, and at which place.
We enact and order that if the deceased belongs to the region of the Steri gate, the members shall gather at Saint Gervais. Amd when the deceased belongs to the region Saint Procule, the members will gather at Saint Ambrosius. Besides, if the deceased belongs to the region of the Ravenna gate, the members shall gather at Saint Etienne. And if the deceased belongs to the region of the Saint Peter gate, the members shall gather at the Saint Peter Church. And the clergymen shall say, when they summon the members, to which region the deceased belonged. And if they do not tell, they shall be punished with 2 Bologna sous for each time they infringe.
XXIX Each member of the union shall pay anually 4 deniers for the masses.
We enact and order that every member of the union shall pay each year 4 deniers for the masses, and the officers shall collect these sums.
XXX One can not take an apprentice for a period less than four years.
We enact and order that nobody of the union is allowed in any manner to take or keep an aprentice during less than four years, and on condition of giving him a pair of bread every week, and a pair of capons at Christmas and 20 Bologna sous for the five years. And who infringes with regard of the time of four years, shall be punished with 3 Bologna pounds. And who infringes with regard to the 20 Bologna sous and the bread and capons, he shall be punished with 20 Bologna sous for each time he infringes with regard to each point. And we order that all acts shall from now on be laid down by the notary of the union in the presence of at least two officers, and they shall be copied in a book, which shall always be kept by the (polier) foreman. And the one, who infringes, shall pay as a penalty 3 Bologna pounds. And this is irrevocable.
XXXI Everyone shall show to the officers the contract of apprenticeship within a year from the moment on, when he received it.
We enact and order that every member of the union shall within a year, to be taken from the moment he has an apprentice, to show the certificate to the officers of the union. And when he infringes, he shall be punished with 5 Bologna sous for every time he infringes.
XXXII Nobody can employ someone, who would not belong to the town or region of Bologna, or who is a servant of someone.
We enact and order that nobody of the union can keep and have any apprentice, who would be a servant, or who comes from another county. The one, who infringes, shall be punished with 100 Bologna sous for each time he infringes. And we prescribe that if somebody of the union takes a servant as his wife, he shall pay as a penalty 10 Bologna pounds being excluded from the union. And this is irrevocable.
XXIII The masters shall have to receive apprentices into the union after two years.
We enact and order that every master shall have his apprentice received into the union, after he has stayed with him during two years, and to receive from this apprentice a fair and sufficient guarantee regarding his entry into the union. The one who infringes shall be punished with 20 Bologna sous for each time he will infringe, at east, if he does not receive this guarantee.
XXXIV Nobody of the union is allowed to work for someone, who is in debt to a master. Very important.
We enact and order that nobody of the union is allowed to work a day or on accord for someone, who has to give or to pay money to a master because of his trade, once he has learned it, or that the case was denounced to him by this master, or the officers of the union. And the one, who infringes shall be punished with 20 Bologna sous per master for each time he infringes, and that he shall pay the masters an indemnity for their work. And the officers shall impose a fine within eight days after the case became evident and clear to them, and have the indemnity paid to the masters.
XXXV The union shall last for ten years.
Besides, we enact and order that the union shall last ten years in total from now on, or any longer as is being decided by the union or the majority by votes.
XXXVI One shall not complain about the officers with the potentate or his tribunal.
Besides, we enact and order that a master of the union cannot and shall not in any manner go to the potentate or his tribunal for complaining about the officers or one of them. And the one infringing shall pay as a fine of 3 Bologna pounds for each time he infringes. And this is irrevocable.
XXXVII Publication of the Statutes.
These Statutes have been read and made public to the assembly of the union, assembled by the clergymen in the usual manner in the cimetery of the church Saint Procule, in the year of the Lord 1248, sixth indiction, the eighth day of August, during the reign of the Lord Bonifacius de Carlo, potentate of Bologna.
XXXVIII The (polier) foreman and the officers shall collect the contributions.
We enact and order that the (polier) foreman of the masters carpenter shall collect all contributions imposed, and sanctions attributed, and penalties given during their charge. And if he does not collect, he shall pay the double amount as a penalty from his own pocket. And the officers shall each go in his region to collect these contributions, sanctions and penalties. And the clergyman of the union shall go with the (polier) foreman, and if they do not go, they shall be punished each with 5 Bologna sous for each time they infringe.
XXXIX The clergyman of the union shall stay in function during one year.
We enact and order that the clergyman of the union shall stay in function during one year, and that he shall receive as a remuneration 40 Bologna sous.
XL About the notary of the union.
We enact and order that the officers and the (polier) foreman shall employ a good notary for the union, and that he stays in function during one year; he has to enter the receipts of the (polier) foreman and his expenses and take care of all letters, alterations of the statutes of the union, and he shall receive as a remuneration 40 Bologna sous.
XLI There shall be two books with the names of the masters carpenter.
We enact andorder that there shall be two books with the names of the masters carpenter, and that one of them is identical with th eother. And the (polier) foreman shall keep one and an other master shall keep the other. And if a mster dies, he shall be erased from these books.
XLII About the accounts to give to the officers and (polier) foreman.
We enact and order that the odfficers and the (polier) foreman shall give an account on every one but last Sunday of the m onth, under the altar of Saint Peter.
XLIII About the setup of the survey.
We enact and order that the officers, who ar ein function in future, shall each of them make a survey of the names of the masters carpenter, according to the content of the nominal list. And if the officers sent out someone to serve the comunity of Bologna, he has to go there in turn, so that nobody shall be leased, on penalty of a fine of 5 spous for each time he infringes.
XLIV Nobody shall say slander about the union.
We enact and order that if somebody of the union says offensive or insulting things about the union, he shall be punished with 20 Bologna sous each time. And this will be orrevocable. And the officers shall collect these sumes. And if they do not collecth them, theyshall pay the double from their own pocket.
XLV The officers shall be unemployed.
We enact and order that the officers, who will be in function in future shall be unemployed during one year, after they finished their charge.
ADDITIONS TO THE STATUTES OF THE MASTERS

XLVI The unions shall meet separately.
We enact and order that the union of the masters carpenter shall meet separately there, where the officers of this union will decide so, and that the union of the masters mason shall meet separately there, where the officers of this union will decide, and this will happen in such manner, that they will not assemble together. Except, if the officers of these unions decide to meet together, then they can meet. And the officers shall stay together to give account to all masters mason and carpenter, who wish to ask them about the accounts twice per month, this being two Sundays.
XLVII About the remuneration of the redactors of the Statutes.
Besides, we enact and order the four officials for the statutes, who will be in function in future, shall each receive 2 Bologna sous as a remuneration.
XLVIII About the manufacture of candles.
Besides, we enact that a candle of a pound shall be made at the expense of the union, to be burning during the masses of the union.
IL About the candles to be given each year to the church of Saint Peter.
Besides, we enact and order that each year at the expense of the union 4 candles of a pound will be given to the church of Saint Peter, cathedral of Bologna, for the Saint Peter festival in the month of June. And that the officers, who are in function in future shall accomplish this on penalty of a fine of 5 Bologna sous for each of them.
L That a master, who fires an apprentice before the term, cannot have an other one.
We enact and order that if a master fires one of his apprentices before the end of the term of 5 years, he cannot have an other apprentice before the time of 5 years is fulfilled, on penalty pof a fine of 40 Bologna sous.
LI About the purchase of a pail for the union.
We enact and order that the (polier) foreman and the officers, who will be in function at New Year, shall buy a good pail for the society at the expense of the society. This pail shall be carried on the members of the union, who will die, as well as members of the family of those of the union for whom it was bought, but not on anybody, who does not belong to the union.
LII About the remuneration of the adviser of the old ones.
We enact and order that the advise, given to the old ones of the union of masons, shall be designated by the officers of this union. And he will have as a remuneration 5 Bologna sous at the expense of the union, of which the officers dispose, whether he will stay and be in function during six months. And if he stays 3 months, he shall only receive 2 sous and 6 deniers of Bologna.
LIII The (polier) foreman and the officers shall give accounts.
We enact and order that the officers and the (polier) foreman of the union in function in future shall have to give account by each member of the union of masons to anybody, being no member of the union, who may ask for them.
LIV No noise shall be made in a meeting.
Besides, we enact and order that no noise nor quarrel shall be made in a meeting of the union. And if one infringes, he shall be punished with 20 Bologna sous.
LV The union has to meet at the church of Saint Peter.
Besides, we enact and order that the union shall meet for all matters in the church of Saint Peter, or in the upper floor of the palace of the lord bishop. And the officers of the union give to the church of Saint Peter 4 candles of a pound. And the mass of the union shall be celebrated in that church.
LVI There shall be more clergymen, when someone of the union dies
Besides, we enact and order that, when someone of the union dies, the officers of the union can have one or more clergymen for assembling the members with the body of the deceased, and to remunerate them as is esteemed well, at the expense of the union.
LVII About those, who do not pay for the masses.
Besides, we enact and order that, if someone does not pay 4 Bologna deniers for the masses in time stated for this by the officers, he shall have to pay the double to the clergyman, who goes to his living to collect this sum.
LVIII About the copies of the Statutes of the union.
Besides, we enact and order that all statutes of the union shall be copied again and that there where the officers mason and carpenter only masons are mentioned, the statutes of the union of masons shall be different from those of the union of the carpenters. And this will be irrevocable.
LIX About the wages to be given to the clergyman of the union.
Besides, we enact and order that if a member of the union does not give wages to the clergyman of the union, when this is asked for by the officers, one shall not work with such people, unless he conforms to the orders of the officers.
LX About the remuneration of the notary of the union.
Besides, we enact and order that the notary of the union shall have as a remuneration at the end of his 6 months charge 20 Bologna sous and no more.
LXI About the remuneration of the controllers.
Besides, we enact and order that the controllers of the accounts shall receive as a remuneration 5 Bologna sous and no more.
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'Suppression of truth, human spirit and the holy chord of justice never works long-term. Something the suppressors never get.' David Southwell
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Martin Van Creveld: Let me quote General Moshe Dayan: "Israel must be like a mad dog, too dangerous to bother."
Martin Van Creveld: I'll quote Henry Kissinger: "In campaigns like this the antiterror forces lose, because they don't win, and the rebels win by not losing."

John DanielSecret Societies and their Infiltration into the Seven Churches of Revelation (2008)

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_________________--
'Suppression of truth, human spirit and the holy chord of justice never works long-term. Something the suppressors never get.' David Southwell
http://aangirfan.blogspot.comhttp://aanirfan.blogspot.com
Martin Van Creveld: Let me quote General Moshe Dayan: "Israel must be like a mad dog, too dangerous to bother."
Martin Van Creveld: I'll quote Henry Kissinger: "In campaigns like this the antiterror forces lose, because they don't win, and the rebels win by not losing."

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